ath Sc
Lessons
Adult
The Letter to the Romans
October, November, December 1990
JAPAN
THE CHALLENGE
IS GREAT !I!
LOOK AT
THE PICTURE
AS IT STANDS
TO DAY.
N. KOREA
Population: 21,400,000
Religion: Buddhism
SDAs: 886
..
1
,
101.}11
1(011EA
BURMA
Population: 38,036,250
Religion: Buddhism-32 million
SDAs: 12,315
BANGLADESH
Population: 104,204,000
Religion: Muslim-90 million
SDAs: 5,830
BANGLADESH
THAILAND
Population: 38.465,000
Religion: Buddhism
SOA.s
.
. 12,905
LAOS/VIETNAM
Population: 66,245,000
Religion: Buddhism-2.5 million
SDAs: 3,639
JAPAN
Population: 122,200,000
Religions: Buddhism/
Shintoism-
91 million
SDAs: 12,415
BURMA
LA
CAMBODIA
Population: 6,500,000
Religion: Buddhism
SDAs: 34
THAILAND
CIMBOODIP
HILIPP IN ES
O
M LANKA
IN
DONESIA
Population: 160,694,710
Religion: Muslims-163 million
SDAs: 114,454
Hug.
la,.
INDONESIA
0
•
AN
MALAYSIA
M•LIMANY•
WE PLAN TO REACH THE UNREACHED.
WE ARE SERIOUS! WILL YOU HELP US MEET THE
CHALLENGE ON DECEMBER 29, 1990?
The CHALLENGE of the UNREACHED
/
DID YOU KNOW THAT THERE ARE IN THE FAR EAST
•
521 million wreathed people
/
THAT HAVE NOT HEARD THE GOSPEL!
•
41;r
'WHAT
ARE OUR OPTIONS?
1-11, my name Is Dorthea Yacobus. I was enrolled In a university,
and was engaged to be married; but the Lord so strongly
Impressed me of the Importance of the New Work Task Force that
I spent a year working In an unentered area. Many Muslims have
been baptized as the result of our simple approach of teaching
health, gardening, and nutrition.'—Dorthea Yacobus, Volunteer
Worker.
/
/
NEW WORK TASK FORCE - INDONESIA
AGRICULTURAL APPROACH TO MUSLIMS - BANGLADESH
'One of the ways we have been able to help Muslim countries Is
through practical agricultural concepts. There are 90 million
Muslims in Bangladesh that have never heard about Jesus.
Through this Global Strategy project, we will be able to open
sixteen new areas."—S K Das, prom Bangladesh) Global Strategy
Analyst, Far Eastern Division.
* AN APPROACH TO ALL OF KOREA
/
"My name Is T. S. Shim. I was born In North Korea. For many
/
years, we have not been able to work In my country. The people
/
there do not know about the God we serve. Now the situation may
,„
be changing. Indications are that doors may be opening soon.
—T S Shim prom Korea) Asso. Church
/
Ministries Director, Far Eastern Division.
/
/
/
/
/
/
/
/
/
/
4
/11.
THROUGH 13Th SABBATH OFFERING
REACHING THE UNREACHED
AND GLOBAL STRATEGY
•
* WE WANT TO MEET THE CHALLENGE
'The Far Eastern Division has one giant task, considering that there
are 270 million Muslims and 251 million Buddhists In our territory.
Most of these people have never read the Bible nor heard of
salvation through Christ. We have carefully prepared strategic
plans to open work in these unentered areas. Frankly, we are
excited about what will happen with your support of World
Missions and Global Strategy In the Far East. Thank you for your
help."--0 C Edwards, President, Far Eastern Division.
/
/
/
/
/
/
Meet the Principal
Contributor to This Quarter's
Lessons
Dr. Herbert Kiesler is an associate director in the Biblical Research Institute of
the General Conference.
Born in Dortmund, Germany, Dr. Kiesler studied at Seminar Marienhoehe and
interned in Germany before moving to Andrews University, where he received his
Bachelor of Arts, Master of Arts, and Bachelor of Divinity degrees. He holds a
Ph.D. from McGill University in Montreal, Canada. He pastured in Michigan and
in the Ontario-Quebec Conference. He served as chairman of the Bible depart-
ment at Canadian Union College before joining the General Conference staff. He
is fluent in six languages: English, French, German, Swedish, Greek, and Hebrew.
As a member of the Biblical Research Institute, Dr. Kiesler leads out in Bible
conferences in the Southern Asia and Far Eastern divisions, and has written
numerous papers in conjunction with these conferences. He is the author of the
companion book for this quarter's lessons.
Dr. Kiesler sings and plays the violin, enjoys oil painting and woodworking.
He and his wife, Minodora, have one young daughter.
Check with your local Adventist Book
Center for the companion volume to these
lessons.
Contents:
1.
The Righteousness of God Is Power
2.
The Guilty May Know Him
3.
The Human Dilemma and
God's Solution
4.
Believe and Be Right With God
5.
Peace With God
6.
From Death to Life
7.
Jesus, the Only Answer
8.
The New Life in Christ
9.
Who Are God's People?
10.
Salvation for Israel
11.
The Fruits of a New Relationship
12.
Unity of Weak and Strong
13.
Work, Give, Pray, Believe
The Adult Sabbath School Lessons are prepared by the Department of Church Ministries of the General
Conference of Seventh-day Adventists. The preparation of the lessons is under the general direction of a
worldwide Sabbath School Lesson Committee, the members of which serve as consulting editors. The
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sent the intent of the authors.
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Pacific Press
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Bible Versions Table
Scripture references other than from the King James Version quoted by permission in this quarterly are
as follows:
NIV. From The New International Version, copyright © 1978 by New York International Bible Society.
Used by permission.
Phillips. From The New Testament in Modern English, Revised Edition, copyright © 1958, 1960, 1972
by J. B. Phillips. Used by permission of Macmillan Publishing Co., Inc., New York.
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tian Education of the National Council of the Churches of Christ in the USA, and is used by permission.
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Adult Sabbath School Lessons (USPS 702-480)/No. 381/October-December 1990.
Ilntroduction to the Book
of Romans
The Author.
Paul is the author of the Epistle to the Romans. Although he was
a Roman citizen, Paul was a Jew of the tribe of Benjamin (Phil. 3:5; Rom. 11:1).
As a typical Jewish boy, brought up in Tarsus, the capital of Cilicia, he learned
the trade of tentmaking (Acts 18:1-3). In his youth his devout parents sent him to
Jerusalem (Acts 26:4). There he studied under the renowned Jewish scholar
Gamaliel (Acts 22:3). Thus Paul became a Pharisee (Acts 26:5), devoted to the
strict observance of the law as a means of salvation. He problably spoke three lan-
guages, Hebrew, Aramaic, and Greek (Acts 21:37, 40; 22:2) and possibly also
Latin.
As an arch-persecutor of the Christian community, Paul was part of the group
who stoned Stephen (Acts 26:10, 11; 7:58).
Arrested by Christ.
On the road to Damascus Paul received a vision of the
risen Christ (Acts 9; 26). This experience changed his life (Acts 26:12-19).
To Jerusalem, Tarsus, and Antioch.
After a period in Arabia Paul returned
to Jerusalem (Gal. 1:17, 18; Acts 9:26-30; 22:17-21). In response to the Lord's in-
struction, he went to Tarsus where he spent a number of years before Bamabas in-
vited him to work in Syrian Antioch (Acts 11:25, 26). Shortly after that Paul
began his missionary journeys during which he took the gospel around the
Mediterranean world.
The Epistle to the Romans.
Paul spent the last three months of his third mis-
sionary journey at Corinth, probably in A.D. 58. While there he wrote both his
epistles to the Galatians and Romans.
(The Acts of the Apostles,
pp. 373, 383.)
Why did Paul write the epistle to the Romans? Evidently he wrote to prepare
the church of Rome for his first visit there (Rom. 1:10-13). Possibly he was also
endeavoring to meet certain specific situations in the church (Rom. 16:17-20). But
by far the most important reason was that he saw how necessary it was to estab-
lish the Roman Christians in the faith by presenting to them a systematic discus-
sion of the gospel.
"In his epistle to the Romans, Paul set forth the great principles of the gospel.
He stated his position on the questions which were agitating the Jewish and the
Gentile churches, and showed that the hopes and promises which had once
belonged especially to the Jews were now offered to the Gentiles
also."—The
Acts of the Apostles,
p. 373.
The theme
of the epistle to the Romans is that salvation from sin is only by
Christ's grace for those who have faith. Human effort does not earn salvation or
make the sinner holy. Conformity to God's law results from salvation by faith.
OVERVIEW OF THE EPISTLE TO THE ROMANS
I.
Introduction 1:1-17
III. Justification by Faith
3:21-8:39
V.
Spiritual Counsel
12:1-15:13
H.
IV.
VI.
All in Need of Salvation 1:18-3:20
God's Plan for Jew and Gentile
9:1-11:36
Conclusion 15:14-16:27
Lesson 1
September 30—October 6
The Righteousness of
Go Es Power
THIS WEEK'S STUDY: Romans 1: 1-17.
MEMORY TEXT: "For I am not ashamed of the gospel of
Christ: for it is the power of God unto salvation to every one that
believeth; to the Jew first, and also to the Greek" (Romans
1:16).
sfie
PM
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SALVATION FREELY OFFERED TO ALL.
God's righteousness,
freely available to all, is His gracious gift of eternal salvation to all who
will accept it.
OUTLINE:
I. Paul, the Apostle (Rom. 1:1, 2).
H. The Humanity and Deity of Christ (Rom. 1:3-6).
III.
Address to the Romans (Rom. 1:7).
IV.
The Apostle's Gratitude (Rom. 1:8-10).
V.
Under Obligation (Rom. 1:11-15).
VI.
Unashamed of the Gospel (Rom. 1:16, 17).
THE POWER OF CHRIST.
There is infinite power in the gospel, power
to save repenting sinners, however serious their sins may have been! This
power results from the influence that the transforming righteousness
of Jesus has upon the believer. Righteousness is not an intangible quality.
It is Christ's bestowal of Himself upon the repenting, believing sinner.
"Therefore the Christ who is grasped by faith and who lives in the heart
is the true Christian righteousness, on account of which God counts us
righteous and grants us eternal
life."—Luther's Works
(Saint Louis, Mis-
souri: Concordia, 1963), vol. 26, p. 130. This is what the book of Romans
is all about. It presents divine, saving truth, because it presents the Christ
who alone is able to save.
In this week's lesson the gospel, God's good news to all people, is the
focal point of our interest, for His gift "is the power of God unto salvation
to every one that believeth" (Rom. 1:16).
I. PAUL, THE APOSTLE (Rom. 1:1, 2).
1. What is the significance of Paul's claim regarding himself in
Romans 1:1, 2? 2 Cor. 12:1-7, 11, 12 (see also 1 Cor. 9:1, 2).
7
[Note: Throughout this quarterly the Bible passage following each
question is intended to provide the answer. The additional references
in parenthesis provide related thoughts for those who enjoy further
study.]
Paul did not write on his own authority. He was a servant of Christ and
a divinely appointed apostle. On occasions Paul vigorously defended his
apostleship. Apostolic teaching, preaching, and writing were invested with
the special authority of Christ and the Holy Spirit. The New Testament
identifies an apostle as one who had a special revelation from Christ,
whether by virtue of associating with Him when He was on earth or by re-
ceiving direct communications from Him after His resurrection. (See Acts
1:2-8, 15-26.)
Set apart for the gospel.
Paul was set apart for the gospel. He had been
a Pharisee (Phil. 3:5), supposing himself to be set apart from other men for
the service of God. Now he was truly separated, not in the sense of being
exalted above others, but in the sense of having been delivered from a life
of sin and consecrated for a life of service and witnessing.
In what sense are you "set apart for the gospel of God" (Rom. 1:1,
RSV)? What is the difference between your authority and the author-
ity and role of the apostle Paul?
H. THE HUMANITY AND DEITY OF CHRIST (Rom. 1:3-6).
2.
What does Paul teach us about the humanity of Jesus Christ?
Rom. 1:3 (compare Gal. 4:4; John 7:42).
The humanity of Christ.
Paul refers to the humanity of Jesus Christ by
using a phrase which occurs in his writings frequently, "according to the
flesh." The flesh here denotes humanity. As a human being Jesus was a
descendant of David. (See Matt. 1:1; Acts 2:30; Rev. 5:5.)
3.
What did Paul teach regarding the deity of Jesus Christ? Rom. 1:4
(compare Col. 2:9).
Jesus, who was a descendant of David, was Deity. This is the consistent
testimony of the Bible. (Compare Micah 5:2; John 5:18; 8:58.)
"And yet the Creator of worlds, He in whom was the fullness of the
Godhead bodily, was manifest in the helpless babe in the manger. Far
higher than any of the angels, equal with the Father in dignity and glory,
and yet wearing the garb of humanity! Divinity and humanity were myste-
riously combined, and man and God became one."—Ellen G. White Com-
ments,
SDA Bible Commentary, vol.
5, p. 1130.
4.
What is the source of power "for obedience to the faith"? Rom.
8
1:5 (compare Rom. 15:15, 16; 1 Cor. 1:4-7).
Paul not only received grace for his apostolic ministry, but also received
grace to obey Christ's will. He constantly upheld the grace of Christ as the
power for victorious Christian living.
Grace is spiritually enriching power. The word
grace
occurs approxi-
mately 156 times in the New Testament. It refers to God's infinite love and
all that His love has led Him to do for man's salvation (Titus 2:11; Eph.
1:7). Paul, the legalist persecutor, had received God's grace, His forgive-
ness, His power to overcome sin, and His wisdom and efficiency as a soul-
winner. (See 2 Cor. 9:8,
14.)
How do you daily receive the grace of Christ for "obedience to the
faith"? How do you "grow in grace" (2 Peter 3:18)?
HI. ADDRESS TO THE ROMANS (Rom. 1:7).
5.
Why does the apostle address the believers at Rome as "saints"?
What is your concept of a saint? Rom. 1:7 (compare Acts 9:32, 41;
1 Cor. 1:2).
The term
saints
is translated from the Greek word that means "holy
ones." In the New Testament, Christians quite commonly are referred to
as saints. (See also Acts 26:10; Eph. 1:1.) The term does not refer to
people who are already perfect in holiness. Paul referred to the divided
members of the Corinthian church as saints. They had been "sanctified"
(1 Cor. 1:2) or "made holy" by receiving the free gift of the holiness or
righteousness of Christ. But they were spoiling the gift bestowed upon
them by their arguments and controversies. Saints are those who have fully
accepted Jesus Christ as their Saviour, and are allowing the Holy Spirit to
sanctify them daily. While remaining in a world of sin, they have chosen
to live apart from sin and have accepted God's offer of healing from the
damage of sin. (See 1 Cor. 6:11.)
Why is it important to regard yourself as one of God's saints, even
though you are aware of your human weaknesses?
IV. THE APOSTLE'S GRATITUDE (Rom. 1:8-10).
6.
How is Paul's expression of gratitude for the faith of the Chris-
tians at Rome related to his prayer request? Rom. 1:8-10.
Paul expresses gratitude for the Christian faith possessed by the believ-
ers in Rome. What a lesson in human relations! While some individuals
never fail to criticize others, focusing on their faults and weaknesses, Paul
9
expresses confidence and appreciation. He tried to discover the virtues of
his fellow believers. Positive reinforcement is not flattery. Every human
being needs acceptance and honest commendation. Struggling souls are
often encouraged to carry on when someone speaks an appreciative word.
Paul praised the Lord for the faithfulness of the Roman Christians and
prayed that they would continue to be built up in the faith.
How have words of appreciation contributed to the happiness of
your family and the unity and love displayed in your church?
V. UNDER OBLIGATION (Rom. 1:11-15).
7.
Why was the apostle so anxious to see his friends? Rom. 1:11-13.
The word
let as
it is used in Romans 1:13 means "hindered, pre-
vented." Circumstances had combined to prevent Paul from visiting
Rome.
8.
What does the apostle mean when he says, "I am debtor" or "I
am under obligation" (RSV)? Rom. 1:14. How does the apostle
emphasize his willingness to preach the gospel at Rome? Rom.
1:15.
Paul felt that he had an obligation both to Greeks and Barbarians (that
is, those not of Greek culture). His sense of debt to others was not only be-
cause God had laid upon him a duty toward them, but because he felt the
deepest gratitude for what the Lord had done for him. Paul could say with
the psalmist, "What shall I render unto the Lord for all his benefits toward
me?" (Psalm 116:12). Because of Calvary, Paul was in debt to all human-
ity.
Love like Christ's.
"In him who is fully in sympathy with Christ there
can be nothing selfish or exclusive. He who drinks of the living water will
find that it is 'in him a well of water springing up into everlasting life.'
The Spirit of Christ within him is like a spring welling up in the desert,
flowing to refresh all, and making those who are ready to perish, eager to
drink of the water of
life."—Testimonies,
vol. 5, p. 731.
Do you acknowledge your responsibility to others? Can you offer
some suggestions as to how you can meet the obligation to others that
Christ has laid upon you?
VI. UNASHAMED OF THE GOSPEL (Rom. 1:16, 17).
Romans 1:16, 17 present the theme of the epistle to the Romans: salva-
tion is the reception of the righteousness of God by faith in Jesus Christ.
10
9.
What was the gospel of which Paul was unashamed (Rom. 1:16)?
1
Cor. 15:1-4
Gal. 2:2, 16
The word
gospel
is a translation of the Greek word that means "good
news." What exciting good news the gospel provides! The heart of the
gospel is the fact that Christ died for our sins and rose again to be our
living Saviour. But these historical facts benefit the sinner only when he or
she has faith in Jesus. It is not enough to believe about Jesus in the same
way you believe about other historical figures. You have faith when you
can honestly say with Paul,
"I
count all things but loss for the excellency
of the knowledge of Christ Jesus my Lord" (Phil. 3:8). Then He provides
healing from sin, and you enjoy the blessings .of salvation.
10.
What does Paul mean by "salvation" (Rom. 1:16)? Rom. 10:6-10.
The Greek word translated
salvation
means "deliverance," or "preser-
vation." Later in his epistle to the Romans Paul identifies salvation with
righteousness by faith (Rom. 10:6-10). Salvation is deliverance from evil
by the inner working of the Holy Spirit (Eph. 1:13; Phil. 2:12, 13). It also
involves final deliverance from this present world of sin at the second ad-
vent of Jesus (Rom. 13:11; 1 Thess. 5:8-10).
Scripture states that salvation is (a) of God (Ps. 37:39); (b) by and
through Christ (Acts 4:12); (c) and not by human works (Eph. 2:8, 9).
Salvation has three aspects: past,, present, and future. Believers already
have been redeemed from the guilt and penalty of sin. They now are being
delivered from its power. At last they will be delivered from its presence.
11.
How is God's righteousness "revealed" in the gospel (Rom.
1:17)? 1 Cor. 2:9-16 (compare Matt. 11:25-27).
The righteousness of God bestowed.
Righteousness is purity or holi-
ness of heart because of Christ's indwelling (Rom. 8:9, 10). This right-
eousness of heart results in right doing (1 John 2:29). (See also
Thoughts
From the Mount of Blessing,
p. 18.)
Romans 1:16, 17 says that the gospel has power to save us because
it reveals to us God's righteousness. The Greek verb
to reveal
means
"to show, disclose, bring to light, uncover." A number of times in the
New Testament this verb refers to the light of truth, the knowledge of
God revealed to minds and hearts by the Holy Spirit. Such revealed
divine knowledge is not mere factual information; it is a spiritual ex-
perience by which truth becomes part of a life; it is a bestowal of spir-
itual power which the believer experiences.
The gospel is the power of
God to the believer because he or she experiences the righteousness of
God.
Believers not only know that God is righteous; but also take into
11
their lives the transforming power of God's righteousness.
When Paul wrote that the' gospel is power for the believer because in it
is "the righteousness of God revealed," he meant that God's righteousness
is bestowed upon you when you accept Christ. This happens in two ways:
(a) Christ's righteousness is placed to the believer's account; (b) Christ's
righteousness is taken into the heart of the believer by the Holy Spirit.
Christ not only asks you to admire His personal righteousness, but also
invites you to take it into your heart. The divine revelation of righteousness
to the heart of the believer is the power that transforms a habitual sinner to
a habitual servant of Christ. The indwelling power of Christ in the trusting
believer accomplishes right being and right doing. This is the power that
qualifies a person for heaven. (See Matt. 25:46.)
His righteousness becomes ours.
"Genuine faith appropriates the
righteousness of Christ, and the sinner is made an overcomer with Christ;
for he is made a partaker of the divine nature, and thus divinity and human-
ity are combined."—Selected
Messages,
book 1, pp. 363, 364.
"In order to meet the requirements of the law, our faith must grasp the
righteousness of Christ, accepting it as our righteousness. Through union
with Christ, through acceptance of His righteousness by faith, we may be
qualified to work the works of God, to be colaborers with Christ."—
Selected Messages,
book 1, p. 374.
12.
Why does Paul stress so strongly the importance of faith (Rom.
1:16, 17)? Rom. 10:9 (compare Eph. 2:8-10).
God's offer of salvation is universal.
Christ had revealed to Paul the
simple truth that the best of human works cannot earn eternal life, because
all have broken God's law in the past. Christ died for our sins and offers us
salvation as a free gift if only we will believe. Belief is more than mental
assent, or acceptance of a set of facts. It is reaching out in gratitude and
taking into the heart the saving presence of the Saviour Himself.
Believe and the gift is yours.
"You have confessed your sins, and in
heart put them away. You have resolved to give yourself to God. Now go
to Him and ask that He will wash away your sins and give you a new heart.
Then believe that He does this
because He has promised.
This is the lesson
which Jesus taught while He was on earth, that the gift which God prom-
ises us, we must believe we do receive, and it is
ours."—Steps to Christ,
pp. 49, 50.
13.
When the believer receives Christ's righteousness does he become
a righteous person (Rom. 1:17)? Rom. 6:18 (compare 1 John
2:29; 3:7).
The Greek of Romans 1:17 (last phrase) translates literally: "The right-
eous person shall live by faith." The RSV translates it: "He who through
12
HOW'S YOU
ION VISION?
Look for Details
in Sabbath School
October 20
Celebrating 100
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Year Of Adventist World Mission
faith is righteous shall live." Because Christ is living in the believer's
heart, he or she has the gift of Christ's righteousness. Thus the believer has
the power to do works that are acceptable to God. Such righteous works
were possible to Paul because he could say, "I live; yet not I, but Christ
liveth in me" (Gal. 2:20). Never is the Christian righteous independently
of Christ's indwelling. Christ is righteous, and He comes to live in our
hearts. In this sense we have righteousness. It is always His, but it is also
ours because we believe in Him and He has become ours.
HOW DOES THIS LESSON APPLY TO ME?
Complete the following
sentences:
•
I have experienced the gospel as the power of God in the following
ways:
•
When each church member receives the gift of the righteousness of
Christ, we will see these results:
[WI
FURTHER STUDY AND MEDITATION:
Read Ellen G. White, "Sal-
vation to the Jews,"
The Acts of the Apostles,
pp. 372-382 and "The Sin-
ner's Need of Christ,"
Steps to Christ,
pp. 17-22.
SUMMARY:
Paul's passion is the desire to preach God's power to save
everyone who believes. In the gospel is revealed the righteousness of God
that transforms the person who has faith.
Lesson
2
October 7-13
The GEAlty
Nay
Know
Ho))
THIS WEEK'S STUDY: Romans 1:18-2:29.
MEMORY TEXT: "For the invisible things of him from the
creation of the world are clearly seen, being understood by the
things that are made, even his eternal power and Godhead; so
that they are without excuse" (Romans 1:20).
ALL OF US ARE SINNERS IN NEED OF A SAVIOUR.
Whatever our
nationality, race, social standing, or level of education we are in need of a
Saviour.
OUTLINE:
I.
God Revealed to Corrupt Humanity (Rom. 1:18-23).
II.
God's Inevitable Judgment (Rom. 1:24-32).
III.
Do Not Judge Others (Rom. 2:1-4).
IV.
God's Principles of Judgment (Rom. 2:5-11).
V.
Judgment Through Christ (Rom. 2:12-29).
THE FIRST POINT IN PAUL'S TREATISE.
After presenting the
theme of his epistle in Romans 1:16, 17, Paul develops his first major
point: Apart from Christ, no human being can claim freedom from guilt.
The saving work of Christ is essential for all, irrespective of culture and re-
ligious affiliation. All humanity is guilty before God, the Gentile as well as
the Jew. Their sinful deeds will result in the manifestation of God's dis-
pleasure. Since many have shown greater devotion to the creature than to
the Creator, God has given them over to the passions of their own fallen
natures. Paul warns them, however, not to excuse their sins by judging the
sins of others. Even the self-righteous moralist will be judged by Jesus
Christ in the last judgment.
I. GOD REVEALED TO CORRUPT HUMANITY (Rom. 1:18-23).
1. What reason is given for the revelation of God's wrath? Why is
truth objectionable to many human beings? Romans 1:18.
Human self-centeredness.
"When Copernicus, the Polish astronomer,
started to study the heavens, he gradually came to the conclusion that the
earth was not the static center around which the universe revolved but,
14
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A
PM
rather, was a moving planet which itself revolved around the sun. He was,
however, strangely reluctant to publish his findings, no doubt because he
knew what a battle he would have trying to convince his contemporaries
that man and his world are not the center of all existence. Man has always
felt that he is the center and everything revolves around him. To be told
otherwise, whether by an astronomer or a theologian, has always presented
man with extreme problems. To insist that the core of truth is in 'Him'
rather than `us' and that we find our significance revolving around Him
rather than the converse, poses a problem similar to that of Copernicus, be-
cause man, frankly, doesn't want to know this kind of thing. This is part of
the truth that he suppresses."—D. Stuart Briscoe,
The Communicator's
Commentary: Romans
(Waco, Texas: Word Books, 1982), p. 41.
2.
How can God be a God of love as well as a God of wrath? Rom.
1:18; 1 John 4:8.
God's love and His displeasure with sin are both aspects of His merci-
ful concern to save humanity and restore the universe to a perfect state of
purity and harmony. God's infinite love rejects sin and reacts negatively to
it.
"God's love has been expressed in His justice
no less than in His
mercy. Justice is the foundation of His throne, and the fruit of His
love."—The Desire of Ages,
p. 762.
3.
Why can there be no excuse for those who argue that God is un-
just to condemn them because they have not had an opportunity to
know Him? Rom. 1:18-20.
How God reveals Himself.
Paul contends that no one can plead ig-
norance of God, for He has provided sufficient evidence concerning His
existence. He reveals Himself to humanity in three ways: (a) by speaking
to the conscience of every individual (Rom. 2:15; compare John 1:9); (2)
through the works of creation (Rom. 1:20); and (3) through the scriptures
which present the Person and work of Christ (John 5:39).
4.
What two sins do the ungodly foster in their hearts and what are
the consequences? Rom. 1:21-23.
God has dealt with the sin problem through Jesus Christ. Christ died for
the sins of all mankind (1 John 2:2). But His wrath will fall upon the un-
godly because they are unwilling to acknowledge Him as their Creator.
How would you approach a person who claims that he does not
believe in God because there is insufficient evidence of His existence?
15
H. GOD'S INEVITABLE JUDGMENT (Rom. 1:24-32).
5.
Why does God forsake the ungodly? Rom. 1:24, 25 (compare Gen.
6:1-8; Matt. 24:37-42).
Paul explains the progressive spiritual, moral, and physical perversion
of humanity. First, people substitute a lie for the truth about God. What is
the lie? That created things and beings can be honored and worshiped be-
cause they possess divine attributes. Is such idolatry existent today? There
are millions who believe that mankind is god, that the only deity is within
the nature of humanity. Hence, they argue that the amazing feats we can
achieve are not dependent upon the Christian God, but upon a simple rec-
ognition and development of our hidden natural abilities.
Second, having cut themselves off from the saving power of God,
people glorify their emotional and physical impulses. They become victims
of their passions ("the lusts of their hearts," Rom. 1:24, RSV) and the re-
sult is unrestrained sexual and ethical perversion.
6.
What light does the phrase "God gave them up" shed on God's
attitude toward the ungodly before they were set in their sinful
practices? Rom. 1:26 (compare Isa. 1:18-20).
7.
Note the long list of terrible sins committed by those who have
chosen to reject God. Rom. 1:26-31 (compare Gal. 5:19-21; 2 Tim.
3:2-5). What knowledge do these sinners have according to Rom.
1:32? What double sin do they commit?
Can anyone deny the relevance of Paul's description to the world of
today? It should be clear to anyone aware of current events that the terrible
results of homosexuality and other sexual perversions are rampant disease,
emotional disorders, broken lives, and premature death. The simple truth is
constantly dramatized that without God human nature degenerates into
moral chaos.
What are you, your family, and your church doing to resist the
trend?
HI. DO NOT JUDGE OTHERS (Rom. 2:1-4).
In Romans 2:1-27, Paul no longer addresses the heathen, but the Jews.
Up to this point they were in full agreement with the apostle that the
heathen were under the condemnation of God. But it never dawned on
them that they could possibly be under condemnation as well. How could
that be? The Jews had no question in their minds that they were in an espe-
cially privileged position with God.
16
8.
How serious is it in God's sight to condemn others, especially
when we practice the same things? Rom. 2:2, 3 (compare Matt.
7:1-5; Rom. 14:10).
Hypocrisy in human relations.
Hypocrisy appears to be one of the
most difficult subjects to address. How should we relate to people who
seem to feel spiritually and morally superior to others? Should we confront
them, by telling them how we feel about their self-righteous attitude? Paul
certainly did not use this approach. He was concerned, however, to get one
point across. Often we are guilty of the very sins we are so quick to see in
the lives of those around us.
There are classic examples in Scripture of the very point Paul makes.
One such example is the hypocrisy of those who accused the woman taken
in adultery. These would-be guardians of justice, so quick to condemn the
fallen woman, had led her into sin so that they could lay a snare for Jesus.
(See
The Desire of Ages,
p. 460, 461.)
9.
How may we experience spiritual renewal? Rom. 2:4 (compare
2 Tim. 2:25; Acts 5:31).
The word
repentance
refers to a change of mind and purpose in life. It
involves both sorrow for sin and turning away from it. Luther said, "To do
so no more is the truest repentance." The word may best be interpreted in
the sense of spiritual and moral conversion. Only God's kindness can lead
to repentance. Imposed requirements and fear of punishment do not pro-
duce true repentance.
Repentance is a gift from Christ.
"In Christ we behold the character
of the Father, and see the pitying tenderness which God exercised for fall-
en man, giving his only begotten Son as a ransom for the transgressors of
the law. It is in beholding the love of God that repentance is awakened in
the sinner's heart, and an earnest desire is created to become reconciled to
God."—Review and Herald,
March 9, 1897.
"The Bible does not teach that the sinner must repent before he can
heed the invitation of Christ.. .. It is the virtue that goes forth from Christ,
that leads to genuine repentance."—Steps
to Christ,
p. 26.
How would you suggest that Christians today can overcome the ten-
dency to feel that they are superior to some other people and, there-
fore, in a position to pass judgment?
WED
IV. GOD'S PRINCIPLES OF JUDGMENT (Rom. 2:5-11).
10.
Compare Romans 2:6-10 with Ephesians 2:8, 9. Do you think
Paul contradicts himself? Explain.
17
Many passages of Scripture teach that God judges us by our works. (See
Ps. 62:12; Matt. 16:27; 1 Peter 1:17; Rev. 20:12; 22:12.) Salvation is by
God's grace alone. A person saved by grace has the power to perform
works acceptable to God. Christ works in and through us. (See Phil. 2:13;
Gal. 2:20.) He then rewards us for the works that He has performed
through us. Works that are right in God's sight provide evidence that His
grace is present in the life. (See James 2:18.)
11.
What did Paul want his readers to understand about the charac-
ter of God? Rom. 2:11 (compare Eph. 6:8, 9).
How would you use Paul's message (Rom. 2:5-11) to answer those
who insist that they are saved by Christ's grace irrespective of the sins
in their lives?
V. JUDGMENT THROUGH CHRIST (Rom. 2:12-29).
12.
Point out the criterion by which God will ultimately justify a per-
son. What role does the apostle attribute to the law in passing
judgment on sin? Rom. 2:12, 13.
Paul is not saying in Romans 2:13 that a person is justified because he
or she obeys God's law. Obedience to the faith is by grace (Rom. 1:5).
God's grace engenders our faith response, and the result is obedience to
His law (Rom. 3:31; 8:3, 4). Romans 2:13 teaches that in the judgment
God will demonstrate and pronounce that those whose works have given
evidence that they were saved by grace are eternally righteous. The justifi-
cation of verse 13 is "in the day when God shall judge the secrets of men
by Jesus Christ" (verse 16).
Without and under the law.
When Paul used the phrases "without
the law" and "under the law" he pointed out the basic distinction be-
tween Jews and Gentiles. The Gentiles were without the law. He refers
to those who did not have a revealed or written law. The Jews on the
other hand were. in possession of God's revealed will. In light of the
context it appears that the apostle has the law of Ten Commandments in
mind. It is also possible that he made reference to the Old Testament,
which at the time of Paul's writing was known as the law. It is impor-
tant to note that in verse 13, for the first time, the words
just
and
justified
appear in the epistle.
Paul's message in Romans 2:11-16
is that even those who have not
had the Bible or heard of Christ are saved by His grace when they respond
to the inner conviction of the Holy Spirit and obey His commands. (See
Education,
p. 29;
Christ's Object Lessons,
p. 385;
The Desire of Ages,
p.
638.)
18
13.
How does the apostle characterize the Jews of his day? Rom.
2:17-24. Compare this description with that in verses 28 and 29.
14.
According to Romans 2:25-29 what was the meaning of circum-
cision within the context of the covenant relationship? What dif-
ference do you see between the circumcision of the flesh and the
circumcision of the heart? Gen. 17:9-14 (compare Deut. 10:16;
30:6; Jer. 4:4).
The real meaning of circumcision.
The Jews insisted on the rite of cir-
cumcision. Their rabbis taught that the circumcised have a part in the
world to come. Paul said in effect, No! If you rigidly insist on circumcision
and then disregard the covenant, you are not any different from the uncir-
cumcised who make no profession of knowing God.
Paul's inspired view was that the uncircumcised are also God's children
if they have a heart relationship with Jesus Christ.
Sacraments and ceremonies have value when the Lord commands them,
but they are only signs, symbols, and aids to faith. Never are they to take
the place of a heart union with God.
Spirit versus letter.
By "the letter" in Romans 2:29 Paul does not
mean the Ten Commandments. The Greek word for
letter in
the writings
of Paul sometimes means a
legalistic use
of the Ten Commandments. (See
2 Cor. 3:6.) Living "in the spirit, and not in the letter" means serving
God from the heart and not in a legalistic manner.
"Legal religion will not answer for this age.
We may perform all the
outward acts of service and yet be as destitute of the quickening influence
of the Holy Spirit as the hills of Gilboa were destitute of dew and rain. We
all need spiritual moisture, and we need also the bright beams of the Sun
of Righteousness to soften and subdue our
hearts."—Testimonies,
vol. 6,
pp. 417, 418.
15.
Who is the only answer to the human dilemma? Acts 4:12.
Peter addressed his sermon to a select group. It consisted of the wealth-
iest, most intellectual and powerful people in the land. They formed the
court which had
-
condemned Jesus to death. But Peter was not afraid to
point out that Jesus of Nazareth was the only answer to the human prob-
lem. Only through Him can sinners find deliverance and salvation.
Paul heartily agreed! Knowing God is knowing Jesus and allowing
Him, by the presence of the Holy Spirit, to reign in your heart. (Compare
Romans 2:29 with 8:9, 10; 10:8; Col. 3:16.)
Christ's righteousness for the helpless sinner.
"The Lord in His great
19
2-S.S.0.4/90
mercy sent a most precious message to His people through Elders Wag-
goner and Jones. This message was to bring more prominently before the
world the uplifted Saviour, the sacrifice for the sins of the whole world. It
presented justification through faith in the Surety; it invited the people to
receive the righteousness of Christ, which is made manifest in obedience to
all the commandments of God. Many had lost sight of Jesus. They needed
to have their eyes directed to His divine person, His merits, and His
changeless love for the human family. All power is given into His hands,
that He may dispense rich gifts unto men, imparting the priceless gift of
His own righteousness to the helpless human agent. This is the message
that God commanded to be given to the world. It is the third angel's mes-
sage, which is to be proclaimed with a loud voice, and attended with the
outpouring of His Spirit in a large
measure."—Testimonies to Ministers,
pp. 91, 92.
APPLICATIONS: Are you willing to share from your own experience:
•
When you knew God's will, why did you chose to go your own way?
•
What was it that changed your mind? Why did you decide to serve
Christ?
•
What wonderful blessings have you received since you found Jesus
as Saviour and Lord?
FURTHER STUDY AND MEDITATION: Study Isaiah 1 and 58 and
determine the value of true heart religion rather than a formal code. Read
the chapter entitled "Repentance" in
Steps to Christ,
pp. 23-36 and
"Calls for a Revival" in
Selected Messages,
book 1, pp. 121-128.
SUMMARY: Suppression of revealed truth and rejection of God result in
confusion and tragedy. On the other hand, God offers a glorious reward for
all those who, by His grace, serve Him with a righteous heart.
YEAR OF ADVENTIST WORLD MISSION
Celebrations and Mission Festivals Begin October 20
One hundred years ago Sabbath School members sponsored an exciting,
special mission prOject—the
Pitcairn.
This schooner plied the waters of the
South Pacific, visiting island aftei island for 10 years, bringing the Advent mes-
sage of hope to thousand&
Today the South facifiC has one of the highest densities of Adventists in the
world.
October 20 is again,the date when another great mission
venture begins—
Watch
for news!
Lesson
3
October 14-20
The Human Dilemma and
God's SoluUon
THIS WEEK'S STUDY: Romans 3:1-31.
MEMORY TEXT: "But now the righteousness of God without
the law is manifested, being witnessed by the law and the
prophets;
even
the righteousness of God which is by faith of
Jesus
Christ unto all and upon all them that believe: for there is
no difference: for all have sinned, and come short of the glory of
God" (Romans 3:21-23).
SPZI3
PM
CALVARY—GOD'S SOLUTION.
Because God sees that every human
being is a sinner in need of salvation, all must receive Christ's righteous-
ness made available by His death on the cross.
OUTLINE:
I.
The Jews Have No Advantage (Rom. 3:1-4).
II.
God Is a Just Judge (Rom. 3:5-8).
M. Without Christ, No One Is Righteous (Rom. 3:9-12).
IV.
A Portrayal of Sinful Living (Rom. 3:13-18).
V.
The Function of the Law (Rom. 3:19, 20).
VI.
The Righteousness of God (Rom. 3:21-31).
OUR SHAME IN GOD'S PRESENCE.
Walter Luthi illustrates the
tragedy of the human condition emphasized in Romans chapter 3:
"Some time ago I had the opportunity of looking at the memoirs of a man
convicted of a serious crime, and imprisoned. Among other things, he wrote
that the most painful part of his punishment came immediately after entering
prison, when he had to lay out all his personal belongings under the eye of a
warden: his comb and mirror, pencil, fountain pen, diary, pen knife, wallet,
wrist watch, and finally even his clothes. And there he stood naked before
putting on a strange, cold prison uniform. When we read this chapter we ex-
perience something of the pain of dispossession right down to one's bare
skin, and we are spared no humiliation or suffering. We are divested of all
our pearls. Let us not mourn for them! For we are to be given the one pearl
before whose brilliance all others fade, the pearl of great price. 'They are
justified by his grace as a gift, through the redemption which is in Christ
Jesus.' . . . All our own clothes are certainly stripped off, 'but now the
righteousness of God has been manifested apart from law.' . . . Notice the
suppressed joy that is breaking out in this 'but now'! 'But now' we are
handed different clothes; not a strange, cold prison uniform, however; the
21
clothes we have been wearing up till now were our prison uniform. 'But
now' the time has come when we are given new clothes, the clothes of sal-
vation and freedom, of the son and of the daughter."—The
Letter to the
Romans
(Richmond, Virginia: John Knox Press, 1961), p. 42.
I. THE JEWS HAVE NO ADVANTAGE (Rom. 3:1-4).
1.
Why was it an advantage to the Jews to be entrusted with the
oracles of God such as commandments, promises, and prophecies?
Rom. 3:1, 2.
The chosen people had lost their heart experience.
Unfortunately the
Jews had failed to maintain the heart union with God that circumcision
symbolized. (See Deut. 10:16; Rom. 2:25-29.) As a result they were un-
able to live up to the basic requirements of God's law. Circumcision had
lost its true meaning.
2.
How does Paul show that God is absolutely righteous and consis-
tent, by contrast with inconsistent humanity? Rom. 3:3, 4 (com-
pare 2 Tim. 2:13).
God's promises are conditional.
Because the Jews had failed to live
up to God's revealed will, they lost their status as the chosen nation. (See
Matt. 21:43; 23:37-39.) Nevertheless Jesus and Paul never made void the
promise of salvation to them as individuals. This promise is valid to all
who accept Christ by faith (Rom. 1:16). Paul strongly emphasizes this
point later in the Epistle to the Romans (chapters 9-11). God is faithful to
His promises, even though His people are weak and failing.
What advantages do we have as a part of the community of God's
last-day people? In the light of ancient Israel's experience, do you see
possible pitfalls?
H. GOD IS A JUST JUDGE (Rom. 3:5-8).
3.
What argument against Paul's teaching was presented by his op-
ponents? How did Paul answer them? Rom. 3:5-8 (compare Rom.
6:1, 15).
"Evidently Paul had to face the charge that he taught antinomianism
[the doctrine that the law need not be kept], and worse."—C. K. Barrett,
A
Commentary on the Epistle to the Romans, Black's New Testament Com-
mentaries (London: Adam & Charles Black, 1971), p. 65.
Paul's answer is a simple and vigorous negative. Throughout his Epistle
to the Romans, he emphasizes the importance of strict obedience to God's
22
law as a result of the saving experience God has given us and as an expres-
sion of our love for Him. (See Rom. 2:13; 3:31; 7:7, 12, 14; 8:3, 4.) Even
though human wickedness reveals, by contrast, the righteousness of God,
the gift of His righteousness delivers us from this wickedness.
III. WITHOUT CHRIST, NO ONE IS RIGHTEOUS (Rom. 3:9-12).
4.
How would you interpret Paul's statements that all are "under
sin" and that "there is none righteous, no, not one"? Rom. 3:9, 10
(compare Rom. 11:32; Gal. 3:22).
Are justified believers "under sin"?
Are believers who are enjoying
a vibrant relationship with Christ not "righteous"? In the statement of his
theme, Paul wrote: "The righteous will live by faith" (Rom. 1:17, NIV).
Later in the epistle he speaks of justified believers as having "peace with
God" (Rom. 5:1) because "the love of God is shed abroad in our hearts by
the Holy Ghost" (verse 5). Justified believers are "servants [Greek:
slaves] of righteousness" (Rom. 6:18). They are alive "because of right-
eousness" (Rom. 8:10). Believing Gentiles "have attained to righteous-
ness" (Rom. 9:30). Justified believers have the law written on their hearts
(Rom. 10:6-8). They believe "unto righteousness" (10:10). They remain
fallen human beings with biases to evil (1 Cor 9:27; Gal. 5:17, 18), but as
long as they "walk in the Spirit" (Gal. 5:16), they have victory in Christ.
When Paul wrote that all are "under sin" and that "there is none right-
eous, no, not one" (Rom. 3:9, 10), he meant that all who are outside of
Christ are under sin. All who have not experienced by faith the saving
virtue of Jesus Christ are unrighteous and in need of justification.
5.
In what different ways does the apostle identify sinners? Rom.
3:11, 12. What does he mean by saying, "There is none that doeth
good, no, not one"? Rom. 3:12 (compare Ps. 14:1-3; Ps. 5:7-9).
Paul's description of humanity.
The individual who has failed to enter
into a covenant relationship with God is aptly described by the Old Testa-
ment passages that Paul has quoted. However, Paul was also familiar with
the Old Testament passages that identify as righteous those who have ac-
cepted the covenant relationship with God. (See Isa. 51:1, 7; 61:3.) Else-
where Paul makes it clear that those who have accepted Christ as Saviour
and Lord do understand His will, because their seeking has been rewarded.
(See Eph. 3:16-21; Rom. 8:14-17.)
Is anyone capable of doing works that are acceptable to God?
Paul
answers the question himself. "The doers of the law shall be justified"
(Rom. 2:13). We are saved by grace alone, but that experience involves
being "created in Christ Jesus unto good works, which God hath before
ordained that we should walk in them" (Eph. 2:10). Christ died "so that
the righteous principles [decrees] of the law might be fulfilled in us who
23
do not walk according to the flesh but according to the Spirit" (Rom. 8:4,
literal translation).
Paul agreed entirely with John. (See 1 John 2:29.) The born-again,
justified believer, through the power of the Holy Spirit, is the only one
capable of doing works that are acceptable in the sight of God.
How would you describe the differences in your attitudes and be-
havior before and after you accepted Christ?
17
IV. A PORTRAYAL OF SINFUL LIVING (Rom. 3:13-18).
6.
How does Paul describe the speech of the wicked? Rom. 3:13, 14
(compare Ps. 5:7-9; 10:7; 140:3).
Paul strikingly illustrates the disgusting speech of those who have no
living relationship with Christ. Elsewhere he describes the kind of speech
that is acceptable to God and possible for the person who has received the
"mind of Christ." (See 1 Cor. 2:13-16.)
7.
How does Paul describe the evil deeds of those who are not serving
Christ? Rom. 3:15-17 (compare Isa. 59:7, 8).
8.
What essential quality is lacking in the experience of sinful people?
Rom. 3:18 (compare Ps. 36:1).
"Those outside of the city are among the most confident, boastful, and
apparently zealous ones who live in word, but not in deed and in truth.
Their hearts are not right with God. His fear is not before them. The fear-
ful and unbelieving, who are punished with the second death, are of that
class who are ashamed of Christ in this
world."—Testimonies,
vol. 2, p.
630.
How do you relate to a person who is living in unashamed opposi-
tion to God's will? Suggest some ways of attracting him to Christ.
V. THE FUNCTION OF THE LAW (Rom. 3:19, 20).
9.
To what law is Paul referring? Who are those "under the law"?
Rom. 3:19 (compare Rom. 2:12; John 10:34).
Paul uses the term
law in
an inclusive sense, for in this passage he has
quoted from the psalms and the prophet Isaiah. He is referring to the entire
Old Testament, including the Ten Commandments, as the "law."
24
The phrase "under the law" in Romans 3:19 translates literally from
the Greek text, "in the law," or "in connection with the law." The law,
God's written Word, speaks to those who have access to it. Most people
do, but some do not. Paul has already explained that those who have God's
written Word will be judged by it (Rom. 2:12). Those who do not have the
written Word will be judged by their response to the voice of the Holy
Spirit to their consciences (Rom. 2:12-16). Thus the whole world is guilty
before God. Despite the clear teachings of the written Word and the con-
victing work of the Holy Spirit, all have chosen to sin. Hence, the entire
world needs the saving work of Jesus Christ.
10.
What is the role and function of the law in God's saving work for
humanity? Romans 3:20 (compare Rom. 7:7).
The Phillips translation paraphrases Romans 3:20 as follows: "No man
can justify himself before God by a perfect performance of the Law's
demands—indeed it is the straight-edge of the Law that shows us how
crooked we are."
No one is justified by the law, because the law has no power to save.
(See Gal. 2:16.) The law's function is to point out our sin. (Compare
James 1:22-25.) This function is fulfilled by the entire Word of God, and
in a special sense by the Ten Commandments.
The law a mirror and a standard.
"It [the law] is the mirror into which
the sinner is to look if he would have a correct knowledge of his moral
character. And when he sees himself condemned by that great standard of
righteousness, his next move must be to repent of his sins, and seek forgive-
ness through Christ. Failing to do this, many try to break the mirror which
reveals their defects, to make void the law which points out the blemishes in
their life and character."—Selected
Messages,
book 1, p. 219.
Ask yourself: Am I depending upon Jesus day by day, or do I tend
to place special spiritual value on my own efforts?
VI. THE RIGHTEOUSNESS OF GOD (Rom. 3:21-31).
Having graphically demonstrated the universal human problem, and
having stated that law-keeping is not the means of salvation, Paul now
gives the only viable solution—receiving Christ's righteousness. •
11.
What is the only way we may receive God's righteousness? Rom.
3:21, 22.
First, it is vital to understand that reception of the righteousness of God
(Rom. 3:21, 22) is what Paul means by justification (verse 20). His argu-
ment may be paraphrased: "The law cannot save you from sin. That is to
say, the law cannot justify you. It can only point out your sin. But if you
25
receive the gift of the righteousness of God you will have justification [sal-
vation]."
Second, we can have the gift of the righteousness of God only if we
have faith in Jesus Christ.
®
12. In what sense do we receive the righteousness of God? Are we
only declared righteous while we remain sinners, or is there also
a gift to our hearts? Rom. 3:24; 8:9, 10.
The term
justification
may refer to vindication in a court of law. In this
sense the term means that, when we believe, God declares us righteous by
crediting the righteousness of Christ to our account.
This is part of Paul's
meaning
when he speaks of justification. (See
Selected Messages,
book 1,
p. 367.)
Justification is also a heart experience.
Paul identifies justification
with the reception of Christ's righteousness. He calls this the gift of grace.
"They are justified by his grace as a gift" (Rom. 3:24, RSV). Grace is a
gift to the heart of the believer. (See 2 Cor. 9:8, 14; 1 Cor. 1:4, 5.) Grace
is the power of Christ manifest in the life.
Romans chapter 8 compares the unjustified state with the justified state.
The saved person is the one who has received the Spirit of Christ. "But
you are not in the flesh, you are in the Spirit, if in fact the Spirit of God
dwells in you. . . . But if Christ is in you, although your bodies are dead
because of sin, your spirits are alive because of righteousness" (verses 9,
10, RSV). The gift of the righteousness of God is justification (Rom. 3:20-
22). The righteousness of God is ours when we receive the Holy Spirit.
Hence, the Spirit brings the experience of justification to our hearts.
Martin Luther saw the point: "Then what does justify? Hearing the
voice of the Bridegroom, hearing the proclamation of faith—when this is
heard, it justifies. Why? Because it brings the Holy Spirit, who justifies.
"From this it is sufficiently evident what the distinction is between the
Law and the Gospel. The Law never brings the Holy Spirit; therefore it
does not justify, because it only teaches what we ought to do. But the
Gospel does bring the Holy Spirit, because it teaches what we ought to re-
ceive."—Luther's Works,
p. 208.
13. In his Epistle to Titus, how did Paul define justification? Titus
3:5-7.
"He
saved
us . . . so that,
having been justified
by his grace, we might
become heirs" (Titus 3:5-7, NIV; italics supplied). Salvation is justifica-
tion. How does the Lord save or justify us? By "the washing of rebirth and
renewal by the Holy Spirit" (verse 5, NIV). Justification includes the new-
birth experience. God declares righteous those upon whom He simul-
taneously bestows Christ's righteousness by the Holy Spirit.
26
The Holy Spirit fits us for heaven.
"We can be fitted for heaven only
through the work of the Holy Spirit upon the heart; for we must have
Christ's righteousness as our credentials if we would find access to the
Father. In order that we may have the righteousness of Christ, we need
daily to be transformed by the influence of the Spirit, to be a partaker of
the divine
nature."—Selected Messages,
book 1, p. 374.
14. What provision of heaven made it possible for God to justify us?
What are the results of justification in our lives? Rom. 3:25-31
(compare Heb. 8:10-12).
HOW CAN I SHARE CHRIST'S RIGHTEOUSNESS?
When witness-
ing to a person who does not know Christ or His Word how can I convince
him or her of the eternal importance of receiving Christ's righteousness by
faith? Keeping in mind that not all witnessing is verbal, list some ways in
which you can witness to such a person.
ellffl FURTHER STUDY AND MEDITATION:
On the subject of the gift of
God's righteousness study the following passages: Job 29:14; Ps. 37:30,
31; 132:9; Isa. 32:15-17; 61:10, 11; Rev. 3:5; 19:7, 8. Read
The Great
Controversy,
pp. 461, 467, 468;
Christ's Object Lessons,
pp. 163, 168-170,
311-317;
The Desire of Ages,
p. 762.
SUMMARY:
Romans chapter 3 reveals that, because all have sinned, all
are in need of a Saviour. The law cannot save. Its function is to reveal sin,
not to relieve it. Salvation comes only through Jesus Christ, who died for
our sins. Everyone who truly believes in Him receives justification, the gift
of His righteousness.
Lesson
4
October 21-27
Believe and Be Right
ith God
THIS WEEK'S STUDY: Romans 4:1-25.
SA
-
13
.
Mal
MEMORY TEXT: "For what saith the scripture? Abraham
believed God, and it was counted unto him for righteousness"
(Romans 4:3).
BELIEVE AND LIVE.
It is impossible to earn God's forgiveness and
favor. As sinners, we can have salvation only as by faith we rely totally on
the gift of Christ's righteousness.
OUTLINE:
I. Righteousness—Not by Works (Rom. 4:1-8).
H. Righteousness—Not by Law (Rom. 4:9-17).
III.
God Fulfills His Promises (Rom. 4:18-22).
IV.
Believe in Him Who Raised Jesus (Rom. 4:23-25).
LEAN ON CHRIST.
John G. Paton pioneered the work of Christian mis-
sions in the New Hebrides islands (Vanuatu), in the southwest Pacific.
Translating the New Testament into the native language, he had difficulty
finding a word for
believe.
He translated Paul's answer to the question of
the Philippian jailer, "What must I do to be saved?": "Lean your whole
weight upon the Lord Jesus Christ and be saved."
This is the message of Romans chapter 4. In the stressful existence of
everyday life, in which sheer survival is often the most important concern,
the temptation is to rely upon our own resources. In the incessant battle
with the enemy of souls, we are inclined to depend upon the potency of our
own wills. Paul reminds us that faith is total dependence upon the will of
God. However important and forceful our efforts to serve God, we must al-
ways acknowledge the truth of Jesus' assertion: " 'Apart from me you can
do nothing' " (John 15:5, RSV). In effect, Jesus says: Lean your whole
weight upon Me, and I will make you right with God; I will keep you right
with God; and I will give you eternal life with God.
I. RIGHTEOUSNESS—NOT BY WORKS (Rom. 4:1-8).
1. Why could not Abraham's
good
works make him right with God?
Rom. 4:1, 2, 4 (compare 3:20-22).
28
Paul has already explained that works cannot make us right with God
(Rom. 3:20). The point is that present obedience to the commandments of
God cannot atone for past disobedience. We must accept the Saviour, who
has already atoned.
-
Are works important? Does God want us to obey His law? The Bible
answers with a resounding Yes to both questions. But never does God
want us to imagine that our good works will make us right with Him, keep
us right with Him, or earn us eternal life. We must always lean on Jesus!
Paul opposed works of law—works performed with the intention of
earning salvation (Rom. 4:2, 4). Such an intention only involves us in
greater debt to God. Both Paul and James extolled works of faith—works
performed as a result of faith and an evidence of Christ's righteousness in
the heart. (See Rom. 2:13; Eph. 2:10; James 2:14-26.)
2.
What does the Bible mean by saying that faith was "counted
unto" Abraham as righteousness? Rom. 4:3 (compare Gen. 15:6).
What is faith?
Faith is believing in Christ in such a way that we are
willing to depend entirely upon Him. A study of the the verb
to believe
in Scripture demonstrates that faith involves a union with God that af-
fects all our attitudes and actions. In Scripture, belief in God is not
merely acceptance of ideas, doctrines, or propositions, but acceptance of
God into the life, resulting in total practical commitment to the lifestyle
that God would have us follow. (See Ps. 78:7, 8; Isa. 1:21, 26; compare
Hebrews 11.)
Why was Abraham's faith counted as righteousness?
D. Stuart
Briscoe explains: "Shortly before I married his daughter, my father-in-law
said to me, 'Stuart, if you drive over to Austria and go to the little border
town of Feldkirk, at a certain address you will find a person who has some
funds which I have placed in your name. Go and collect them and you will
have more than enough for three weeks vacation on the continent of
Europe.' I believed him, traveled over, met the person, in faith claimed
what he had promised, and found that my father-in-law, in sheer grace, had
actually placed the funds to my account."—D. Stuart Briscoe,
The Com-
municator's Commentary: Romans
(Waco, Texas: Word Books, 1982),
p. 99.
When we believe Christ, as Abraham did, we are accounted righteous.
(See Rom. 4:5.) What does that mean? When Stuart Briscoe's father-in-
law placed money to his account he performed a legal transaction; but
more than that, he gave his son-in-law spending power. When Christ's
righteousness is credited to us He makes us right with God and gives us the
power to live holy lives. Because faith, in the Bible sense, involves heart
union with Christ, a person who has faith has righteousness.
What is the meaning of the verb
counted?
Paul is using an Old
Testament term to illustrate the truth of righteousness by faith. The verb
to
count
is translated three different ways in the King James Version of Ro-
mans 4:
counted
(Rom. 4:3);
reckoned
(Rom. 4:4);
imputed
(Rom. 4:6).
29
The Hebrew word used in Genesis 15:6, translated "counted" in the
King James Version, has quite a number of meanings as it is used
throughout the Old Testament: to think, devise, plan, count, reckon,
esteem, value, regard, invent. Obviously we have to give it the meaning
that applies best in the context.
The meaning of Genesis 15:6 and Romans 4:3: God
is never said to
count (reckon, impute) something to be true that is not true. God did not
declare Abraham to be something that he was not. The imputation of right-
eousness to Abraham was not a legal declaration of something false. God
counted (reckoned, imputed) Abraham to be righteous, not because of his
works, but because his faith/grace relationship with God involved the gift
of the Holy Spirit to his heart.
God never counts an unregenerate sinner to be righteous. When the un-
regenerate person believes in Christ his life is transformed by the new-birth
experience. At the point at which the Holy Spirit is bestowed, the in-
dividual is counted (imputed, reckoned) righteous. When God "justifies
the ungodly" (Rom. 4:5, RSV), they do not remain ungodly. "Having
been set free from sin, [they] have become slaves of righteousness" (Rom.
6:18, RSV).
Abraham believed; God transformed his heart and
simultaneously
de-
clared the reality of His act. The imputation of righteousness (justification)
involved both the transformation and the declaration. The declaration was
God's recognition of His own presence and power in Abraham's life.
The verb
to count (reckon, impute),
in both Hebrew and Greek, some-
times refers to people being regarded as exactly what they are. Nehemiah's
treasurers were "counted faithful" because they were (Neh. 13:13). The
Emim were counted as giants because they were giants (Dent. 2:11, 20).
Job counted his comforters stupid because they were (Job 18:3). God
counted Abraham righteous because the righteousness of God was be-
stowed upon him by the gift of the Holy Spirit to his heart. (Compare Rom.
8:9, 10.)
The verb
to count (reckon, impute)
sometimes refers to a tangible gift,
or statement of ownership. When the tithe was counted (reckoned, im-
puted) to the Levites it was given to them. It became their possession. (See
Num. 18:26-30.) When the town Beeroth was counted (reckoned, im-
puted) to the tribe of Benjamin it became the possession of that tribe. (See
2 Sam. 4:2.) In the same manner, when righteousness was counted (reck-
oned, imputed) to Abraham it became his possession. This did not mean
that he became righteous independent of God. The imputation of right-
eousness to Abraham involved
the bestowal of righteousness upon him by
the gift of the Holy Spirit.
Ellen White's understanding of imputed righteousness.
a.
The righteousness of Christ is put to the believer's account.
"If you
give yourself to Him [Christ], and accept Him as your Saviour, then, sinful
as your life may have been, for His sake you are accounted righteous.
Christ's character stands in place of your character, and you are accepted
before God just as if you had not sinned."—Steps
to Christ,
p. 62; see also
Selected Messages,
book 1, p. 367.
b.
The righteousness of Christ is bestowed by the Holy Spirit upon the
MON
30
heart of the believer.
"By receiving His imputed righteousness, through
the transforming power of the Holy Spirit, we become like Him."—Ellen
G. White Comments,
SDA Bible Commentary,
vol. 6, p. 1098.
"In ourselves we are sinners; but in Christ we are righteous. Having
made us righteous through the imputed righteousness of Christ, God pro-
nounces us just, and treats us as
just."—Selected Messages,
book 1,
p. 394.
"He has become sin for us that we might become the righteousness of
God in Him. Through faith in His name He imputes unto us His righteous-
ness, and it becomes a living principle in our
life."—That I May Know
Him,
p. 302.
"Let perfect obedience be rendered to God through the imputed right-
eousness of Christ, and we shall reveal to the world the fact that God loves
us as he loves
Jesus."—Signs of the Times,
May 28, 1896.
3.
According to the psalmist, how does God deal with the sin prob-
lem? Romans 4:6-8 (compare Ps. 32:1, 2).
Paul identifies justification with imputation of righteousness (Rom. 4:2,
3). Then he identifies both terms with forgiveness by quoting Psalm 32:1,
2. Forgiveness is justification or imputation of righteousness.
When God forgives He not only wipes out the guilt of past sins, He be-
stows His righteousness upon the believer. Forgiveness (justification, im-
putation) involves transformation of heart by the Holy Spirit.
Forgiveness (justification, imputation of righteousness) is more
than a judicial act.
"God's forgiveness is not merely a judicial act by
which He sets us free from condemnation. It is not only forgiveness
for
sin,
but reclaiming
from
sin. It is the outflow of redeeming love that transforms
the
heart."—Thoughts From the Mount of Blessing,
p.
114.
Are you constantly receiving the gift of Christ's righteousness?
By
coming to Him every day in penitence and surrender you may have the
presence of Christ in your life. Peace with God, victory over sin, and
moment-by-moment preparedness for heaven are the results of this
thrilling experience.
H. RIGHTEOUSNESS—NOT BY LAW (Rom. 4:9-17).
4. How does Paul establish that both Jews and Gentiles are saved in
the same manner? Rom. 4:9, 10.
Circumcision was intended to be merely an external mark or sign of the
covenant relationship with God. (See Gen. 17:7, 11.) Circumcision was not
a means of obtaining God's favor. "It was only a sign and seal to Abraham
and his descendants of the righteousness that comes by faith. Circumcision
did not convey the righteousness but only gave outward evidence of it.
31
Similarly for the Christian, baptism does not bring righteousness, but the or-
dinance may be regarded as a sign and seal of the faith and justification ex-
perienced before baptism."—SDA
Bible Commentary,
vol. 6, p. 515.
Abraham righteous before circumcision. Paul seeks to convince his
readers, including Jewish Christians, that neither circumcision nor obe-
dience to any other divine law can earn righteousness and salvation. He re-
fers to the historical fact that Abraham received the gift of righteousness
before God commanded him to practice circumcision. Abraham believed
and obeyed God in Haran when he was 75 years old (Gen. 12:1-4). Right-
eousness was imputed to him long before he was given the rite of circum-
cision, because he was willing to exercise his total trust in God. (Compare
Gen. 15:6; 17:1-11; Rom. 4:11.) He was told that circumcision was to be
"a sign of the covenant between me and you" (Gen. 17:11, RSV).
5. In what sense is Abraham the father of both Jews and Gentiles?
Rom. 4:11, 12.
A true Jew.
God's acceptance of Abraham as righteous was dependent
upon Abraham's act of faith. In light of this observation Paul makes the
following deductions:
•
Abraham is the father of those who manifest the same faith toward
God as he did, regardless of their ethnic background. He is a true Jew who
belongs to the family of God's believing people.
•
The circumcised natural descendants of Abraham are his spiritual
children only if they enter into a faith-grace relationship with God as
Abraham did. Such individuals have no right to call Abraham their father
or to clain the promises of God, unless they manifest the faith of Abraham.
6. On what basis did God promise Abraham that he would be the
heir of the world? Rom. 4:13-15.
Contrasting views of the promises of God.
Paul's statement con-
cerning the promises of God to Abraham stands in striking contrast to
the beliefs of the rabbis. They held that all promises were made to
Abraham on the basis of his obedience to the law. Paul stresses that
God fulfills His promises because of Abraham's faith and the faith of
his spiritual children.
What did God promise Abraham? He promised him countless descend-
ants (Gen. 12:2; 15:5), and the possession of the land of Canaan (Gen.
12:7) as a foretaste of the heavenly Canaan (Heb. 11:10). All the nations of
the earth were to be blessed in Abraham (Gen. 12:3) or in his seed (Gen.
22:18). The Messiah would be his Seed, through whom the whole world
would be offered eternal life (Gal. 3:8). "Those who receive the abun-
dance of grace and the free gift of righteousness [will] reign in life through
the one man Jesus Christ" (Rom. 5:17, RSV).
32
Rom. 4:23-25
Rom. 10:9, 10
John 12:46
1 John 5:4,
5
Infinite grace available. "Through
faith in Christ, every deficiency of
character may be supplied, every defilement cleansed, every fault cor-
rected, every excellence developed.
" 'Ye are complete in him.' Colossians 2:10.
"Prayer and faith are closely allied, and they need to be studied to-
gether. In the prayer of faith there is a divine science; it is a science that
everyone who would make his lifework a success must understand. . . .
"For the pardon of sin, for the Holy Spirit, for a Christlike temper, for
wisdom and strength to do His work, for any gift He has promised, we may
ask; then we are to believe that we receive, and return thanks to God that
we have
received."—Education,
pp. 257, 258.
ARE YOU RECEIVING BY FAITH THE GIFTS THAT GOD
WISHES TO BESTOW? List
some of the blessings that you have re-
ceived this past week as you have prayed and trusted in Christ's willing-
ness to answer.
®
FURTHER STUDY AND MEDITATION:
Read
Patriarchs and Proph-
ets,
pp. 136-140;
Education,
pp. 253-261.
SUMMARY: Justification is the imputation of righteousness to the
believer. This involves two simultaneous acts of God: He credits to the
believer the righteousness of Christ, and He bestows the righteousness of
Christ upon him or her by the gift of the Holy Spirit. This experience is the
qualification for salvation.
34
Lesson
5
October 28—November 3
Peace
ith God
\
A
/
THIS WEEK'S STUDY: Romans 5.
SAB
PM
MEMORY TEXT: "But God commendeth his love toward us, in
that, while we were yet sinners, Christ died for us" (Romans
5:8).
PEACE RESULTING FROM THE ASSURANCE OF SALVATON.
Despite the existence of sin and death, God's Word assures us of eternal
salvation through the death and resurrection of Jesus Christ. The condition
is that we receive the "abundance of grace and of the gift of righteous-
ness" (Rom. 5:17).
OUTLINE:
I. Peace Like a River (Rom. 5:1-5).
H. Reconciled by His Death (Rom. 5:6-8).
III.
Saved by His Life (Rom. 5:9-11).
IV.
More Abundant Grace (Rom. 5:12-21).
PEACE 'WITH GOD CANNOT BE EARNED.
Many Christians have
difficulty believing that their guilt has been abolished. They go through
life condemning themselves for the sins of the past. They attempt in
various ways to compensate for their failures. Some will profess belief
that Christ has forgiven them, but admit that they cannot forgive them-
selves. Think of the unconscious blasphemy involved in that attitude.
Without realizing it, such people are saying, in effect, "I am more tender
in conscience than God. He can forgive me, but I cannot forgive my-
self." Like the great apostle to the Gentiles, every sinner needs to hear
the words of the Saviour, "Your trial is over; I have completely atoned
for you. Go in peace."
I. PEACE LIKE A RIVER (Rom. 5:1-5).
How soothing it is to sit on a warm Sabbath afternoon by a slowly
moving river. Peace like a river—how may our turbulent, guilty spirits find
it?
1. What answer to this question does Paul give? Why is it the only ef-
fective answer? Rom. 5:1 (compare Isa. 66:12).
35
Justified by faith. When Christ justifies
us
He abolishes our guilt
(1 John 2:2; 4:10) and transforms our hearts (2 Cor. 5:17). People pay
large sums of money to other human beings for the very gifts only Christ
can give. Whatever the depths of our past degradation, however impure
our lives may have been, there is forgiveness and cleansing awaiting us
through the sacrifice and infinite love of our living Lord.
Peace with God.
The Bible views unrepentant sinners as enemies of
God (Rom. 5:10; 8:7). They have no peace, no quietness, and no assurance
of life beyond. "The wicked are like the troubled sea, when it cannot rest,
whose waters cast up mire and dirt" (Isa. 57:20). God's provision of right-
eousness by faith brings peace to the once troubled and alienated soul. (See
John 14:27.)
2.
What two results of justification by faith are mentioned in Romans
5:2? (Compare verse 5.)
Through Christ "we have access by faith."
Christ introduces us to
God. The same thought is expressed in 1 Peter 3:18. By virtue of His sacri-
fice, Christ is able to bring us back to God and to introduce us to the
glorious state of grace and favor in which we now stand. (See Heb. 10:19-
22.)
We rejoice in hope of glory.
This phrase may be translated, "Let us go
on rejoicing in hope of God's glory." We have hope of sharing God's
glory at the second coming of Jesus (Rom. 8:18; 1 Peter 1:7). Even so, the
glory of His character may be shared in the here and now. Paul comes back
to this theme in Romans 5:5: "And hope does not disappoint us, because
God has poured out his love into our hearts by the Holy Spirit, whom he
has given us" (NTV). The Holy Spirit brings to our hearts the glory of
Christ's character. He fulfills for us the promise of Christ: "And the glory
which thou gayest me I have given them" (John 17:22). The Holy Spirit
bestows upon us "the mind of Christ" (1 Cor 2:16).
3.
Why should we rejoice in our sufferings? Rom.
5:3,
4.
The Christian will not be exempt from trouble and sorrow.
(See
Acts 14:22.) The apostle explained how Christian faith uses tribulations
for the perfection of character: "Because we know that suffering produces
perseverance; perseverance, character; and character, hope" (Rom. 5:3, 4,
NIV). There is a natural line of development here. Suffering need not de-
stroy us; by Christ's grace we can persevere. Thus we become stronger
characters, more dependent upon Him and more victorious over sin and
self-pity. Then comes realized hope! The Holy Spirit gives us the glory of
the character of Jesus (verse 5). Our rejoicing is not some morbid apprecia-
tion of suffering; it is abiding gratitude that Christ has overruled evil to
bring us into deeper fellowship with Himself.
36
Are you enjoying the blessed results of being set right with God be-
cause of your trust in Him?
If the results that Paul has described are re-
alized in your life, you have the assurance of justification. Suppose those
results are not present in your experience. On the basis of Paul's message,
what should you do?
II. RECONCILED BY HIS DEATH (Rom. 5:6-8).
4.
Why is God able to give us the character of Christ by the Holy
Spirit? Rom. 5:6.
Christ's death atoned for the sins of every person who has ever lived
(1 John 2:2). Christ bore the guilt of our sins and suffered the punishment
due to us (1 Peter 2:24; Isa. 53:5, 6). This is what Paul means when he
says, "When we were enemies, we were reconciled to God by the death of
his Son" (Rom. 5:10). This means that all have the offer of salvation, even
though not all accept it. Calvary made reconciliation available; it becomes
a realized fact only for those who "receive" it (Rom. 5:17).
The cross made it possible for Christ to pour the Holy Spirit in measure-
less power upon reconciled believers. (See Luke 24:49; Acts 1:8.)
The boundless resources of His grace.
"Before offering Himself as
the sacrificial victim, He instructed His disciples regarding a most essential
and complete gift which He was to bestow upon His followers—the gift
that would bring within their reach the boundless resources of His grace. 'I
will pray the Father,' He said, 'and He shall give you another Com-
forter.'
—The Acts of the Apostles,
p. 47.
5.
What contrast does Paul draw between human and divine love?
Rom. 5:7, 8 (compare John 15:13; 1 Peter 3:18).
"The love of God is shown in sharp contrast to man's love by the re-
minder that mankind is very reticent to lay down its life even for good
causes and law-abiding people, but God's Son accepted the death of the
cross for those who are totally unworthy."—D. Stuart Briscoe,
The Com-
municator's Commentary: Romans,
pp. 115, 116.
Have you accepted Christ's death as the sacrifice for your sins?
III. SAVED BY HIS LIFE (Rom. 5:9-11).
6. From what does justification save us? Rom.
5:9
(compare 1 Thess.
1:10; 5:9).
Retribution is the inevitable consequence of sin. (See Rev. 14:10; 6:16,
37
17.) God's wrath is His just and loving displeasure with sin. When an in-
dividual identifies himself with sin and refuses the grace of Christ to for-
sake it, in His mercy God separates that individual from Himself for eter-
nity. Love demands a clean universe. Love allows the sinner to decide his
destiny. Love delivers the penitent sinner from the jaws of eternal death.
(See John 3:16, 36.)
7.
Why is the resurrection of Christ so vital to our eternal salvation?
Rom. 5:10 (1 Cor. 15:13-23).
There is much more to our salvation than being saved from what we
have done. "We shall be saved by His life." Jesus said, "I will not leave
you comfortless:
I
will come to you. . . . Because I live, ye shall live also"
(John 14:18, 19). "He that hath the Son hath life; and he that hath not the
Son of God hath not life" (1 John 5:12; compare Rom. 8:11).
We receive life from Christ.
"Christ was treated as we deserve, that
we might be treated as He deserves. He was condemned for our sins, in
which He had no share, that we might be justified by His righteousness, in
which we had no share.
He suffered the death which was ours, that we
might receive the life which was His.
'With His stripes we are healed.'
"—
The Desire of Ages,
p. 25. (Italics supplied.)
Are you constantly receiving life from Christ? Are you sur-
rendering your will to Him every day?
IV. MORE ABUNDANT GRACE (Rom. 5:12-21).
8.
What was Paul intending to teach by the statement in Romans
5:12?
Three views.
a.
Pelagius's view:
In the early fifth century A.D. this verse and the
passage to follow became the subject of bitter controversy. Pelagius, a
Christian theologian from the British Isles, argued that Romans 5:12 means
that every human being imitates Adam's fall. "Death passes upon all
men," because all men choose to sin. He taught that "new-born children
are sinless," as was Adam before he fell.—Reinhold Seeburg,
The History
of Doctrines
(Grand Rapids, Mich.: Baker, 1895, 1977), book 1, p. 335.
He said that no one is born spiritually fallen or guilty. A person becomes
guilty only when he chooses to sin. All human beings have the power both
to choose not to sin and to put their choice into action. Grace makes it
easier for people to choose what, is right, but they have the power, in and
of themselves, to do what God commands.
b.
Augustine's view:
Augustine, the famous bishop of Hippo Regius in
North Africa, contradicted Pelagius. His teaching is known as "original
38
sin." He taught that Romans 5:12 should be translated: "Wherefore as by
one man,
in whom all sinned,
sin entered into the world and death through
sin, and so death went through to all men." Augustine held that when
Adam sinned the whole human race sinned. Therefore, the sin and guilt of
Adam are passed on to children by their parents. Infants are born guilty of
Adam's sin and should be baptized so that the sin can be washed away.
Human beings have no freedom to choose what is right. They can be saved
only if God chooses to give them irresistible grace. God gives this grace
only to the "elect." Hence, God predestines some to be saved and the rest
to be lost. In the sixteenth century, Luther and Calvin followed substan-
tially Augustine's teaching on this subject.
c. The scriptural teaching:
The teachings of both Pelagius and
Augustine on this subject were unscriptural. Pelagius was wrong in teach-
ing that no one is born fallen. Augustine was wrong in teaching that every-
one is born guilty. All human beings are born fallen, in need of the saving,
transforming grace of Jesus Christ, but not guilty until they commit an act
of sin. We believe that Romans 5:12 means that because of Adam's sin
every infant born subsequently is "sinful," not in the sense of being guilty
at birth, but in the sense of inheriting a fallen nature with its sinful ten-
dency, in need of spiritual transformation. We believe the teaching of the
apostle Paul that human beings have freedom to choose what is right, but,
apart from the grace of Christ, they cannot do it. (See Rom. 7:18.) The
same opportunity of salvation is offered to all humanity. God's free saving
grace is given to everyone who chooses Jesus Christ as Saviour and Lord.
Fallen human nature dependent upon Christ.
"The result of the eat-
ing of the tree of knowledge of good and evil is manifest in every man's
experience. There is in his nature a bent to evil, a force which, unaided, he
cannot resist. To withstand this force, to attain that ideal which in his in-
most soul he accepts as alone worthy, he can find help in but one power.
That power is Christ. Co-operation with that power is man's greatest
need.'
—Education,
p. 29.
"It was possible for Adam, before the fall, to form a righteous character
by obedience to God's law. But he failed to do this, and because of his sin
our natures are fallen and we cannot make ourselves righteous."—Steps
to
Christ,
p. 62.
"Immortality, promised to man on condition of obedience, had been
forfeited by transgression. Adam could not transmit to his posterity that
which he did not possess; and there could have been no hope for the fallen
race had not God, by the sacrifice of His Son, brought immortality within
their reach."—The
Great Controversy,
p.
533.
9. How do Romans 5:13, 14 relate to verse 12? What is Paul's argu-
ment?
Between the time of Adam and the giving of the law at Sinai people
sinned. Because of sin, the world suffered the Flood, and Sodom and Go-
morrah suffered destruction. Nevertheless, in this period mankind did not
39
have Adam's advantages or the advantage of the written law as later given
at Sinai. Paul's point is that between Adam and Moses, death reigned on
earth not merely because of people's acts of sin, but especially because of
their heritage from Adam.
n
10. What is the central point Paul makes as he contrasts the work of
Adam and the work of Christ? Rom. 5:15-21.
Notice that the contrast is stated seven times.
Adam
Christ
Verse 15:
Death
Grace
Verse 16:
Condemnation
Justification
Verse 17:
Death
Righteousness
Verse 18:
Condemnation
Acquittal
Verse 19:
Many sinners
Many righteous
Verse 20:
Sin increased
Greater grace
Verse 21:
Sin reigned
Grace reigns
Because of Adam's sin, all his descendants were born fallen, pre-
disposed to commit sin, and subject to inevitable death. Because of
Christ's death and resurrection, at every stage in history there is deliver-
ance from condemnation, power to overcome sin, and the assurance that
death will be a temporary sleep. Christ was "the Lamb slain from the
foundation of the world" (Rev. 13:8). Abraham was born fallen, in need of
a Saviour, but he did not live his life in fear of condemnation to eternal
death. The Lord "preached the gospel beforehand to Abraham" (Gal. 3:8,
RSV). Certainly Abraham's death would have been eternal if Christ had
not died and risen. (See 1 Cor. 15:17, 18.) But the Lord foresaw that He
would succeed in His effort to redeem mankind.
11. Because Adam's sin "led to condemnation for all men" (Rom.
5:18, RSV), how can we teach that infants are not guilty at birth?
The Bible principle is that no human being suffers for the guilt of a
parent. (See Deut. 24:16; Jer. 31:30; Eze. 18:20.)
"It is inevitable that children should suffer from the consequences of
parental wrong-doing, but they are not punished for the parents' guilt, ex-
cept as they participate in their
sins."—Patriarchs
and Prophets,
p. 306.
There is an important distinction between condemnation and guilt. A
child born with AIDS is condemned to die of the parent's disease, but the
child is not guilty of any sin committed by the parent. We were born with
Adam's disease, fallen human nature, which could not live in God's pres-
ence until transformed by the Saviour. In that sense we were born under
condemnation. But we were not born guilty of Adam's sin. We became
guilty only when we chose to sin.
Ellen White wrote: "The sin of our first parents brought guilt and sor-
row upon the world, and had it not been for the goodness and mercy of
God, would have plunged the race into hopeless
despair." Patriarchs
40
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and Prophets,
p. 61. This and similar statements must be explained on the
basis of everything else she wrote on the subject.
She
nowhere
says that
infants are born guilty.
The guilt brought to the world by Adam's sin re-
sults because fallen natures are predisposed to choose sin. We were born
with a natural bent toward evil. Prior to the new birth experience (justifica-
tion) sin was natural to us all.
The important point is that for all humanity condemnation to eternal
death was abolished by Christ's sacrifice. (See John 6:33; Rom. 8:1.)
Such condemnation is earned again by those who reject Christ and choose
sin. (See John 3:18, 36.)
ARE YOU ENJOYING LIFE IN CHRIST?
Do you have the inner as-
surance of freedom from condemnation? How do you plan to share this ex-
perience with others? What major points in Romans chapter 5 would you
fmd helpful in witnessing to those about you?
n
FURTHER STUDY AND MEDITATION:
Read the last portion of
"The Temptation and Fall" in
Patriarchs and Prophets,
pp. 59-62.
SUMMARY:
As Christians we can enjoy life to its fullest because of
Jesus. Through Him we have a new lease on life. Unlike the many who
live without Jesus, we can enjoy abiding peace, for we have the assurance
of eternal salvation. In the face of pressures and difficulties we can rest in
the love of God.
41
Lesson
6
November 4-10
From Death to Life
THIS WEEK'S STUDY: Romans 6.
MEMORY TEXT: "Therefore we are buried with him by bap-
tism into death: that like as Christ was raised up from the dead
by the glory of the Father, even so we also should walk in new-
ness of life" (Romans 6:4).
DEAD TO SIN AND ALIVE WITH CHRIST.
When we are justified we
die to sin and begin a new life through the power of Christ. This life of
victory is maintained in the same way it was begun—by receiving through
faith the righteousness of Christ.
OUTLINE:
I. Raised With Christ (Rom. 6:1-11).
H. The Dominion of Grace (Rom. 6:12-14).
III. Slaves to Righteousness (Rom. 6:15-23).
A CHILD OF THE KING.
D. Stuart Briscoe illustrates what it means to
be a child of God. "When I was a small boy I was fascinated by the simple
sermon preached in my home church by an old coal miner who had re-
cently been to Buckingham Palace to be decorated by the king for bravery.
He had placed his considerable bulk under the collapsing roof of the mine
and held it up while his colleagues escaped through his legs. As far as he
was concerned, he hadn't done anything particularly noteworthy, and he
was far more nervous about going to the palace than about the possibility
of facing another mine explosion. I remember his description of the inves-
titure ceremony because of its moving simplicity and humility, and I will
never forget how he said, 'I couldn't wait to get out of the palace and back
to my little miner's cottage in Whitehaven, but there was a young man be-
side the king who was perfectly at home in the palace and would never
have been comfortable in my cottage.' He paused and smiled and then
added, 'You see, he was the Prince of Wales, the king's son, and he was
born to the palace.'
"Those who receive Christ are born to the Palace and have the royal
blood in their veins exclusively through Him. It is what He has done and
who He is in their lives that alone makes reigning in life a possibility. With
Him all things are possible; without Him we can but fail."—D. Stuart
Briscoe,
The Communicator's Commentary: Romans,
p.
128.
This lesson discusses the results in our lives when we allow Christ to
put to death our old life and raise us to new life with Him.
42
PM
114
I. RAISED WITH CHRIST (Rom. 6:1-11).
1.
How does the justified person keep from living in sin? Rom. 6:1; 2.
In other passages, Paul defines justification as the gift of Christ's right-
eousness (Rom. 3:20-22). Christ justifies us by giving us the new birth ex-
perience (Titus 3:5-7). We receive the righteousness of Christ by receiving
the Holy Spirit into our hearts (Rom. 8:9; 10). This experience writes the
law of God on our hearts and gives us present salvation in Christ (Rom.
10:6-10).
The result is that we have "peace with God" (Rom. 5:1) and the reign
of grace in our hearts (Rom. 5:21). We are free from condemnation (Rom.
5:16, 18; 8:1) and free from fear of death
,-
(Rom. 5:17). Christ and the
Father have come and taken up their abode in our lives through the pres-
ence of the Holy Spirit (John 14:17, 18', 23).
Justification is death to sin.
Who would want to replace such a
thrilling experience of renewal with a reversion to a life of sin? Grace is al-
ways greater than sin, but we certainly do not imagine that we can demon-
strate the immensity of grace by persisting in sin. "How can we who died
to sin still live in it?" (Rom. 6:2, RSV).
2.
What is the true meaning of Christian baptism? Rom. 6:3, 4 (com-
pare Col. 2:12).
As Christ died bearing our guilt, was buried, and rose to fullness of life,
so we die to sin, are buried in baptism, and come forth to new life with
Christ. Baptism by immersion is the only form of baptism that accurately
represents this experience. (See Matt. 3:16; John 3:23; Acts 8:38.)
Baptism is meaningful only if the candidate has previously died to sin.
Some are buried alive.
"The new birth is a rare experience in this age
of the world. This is the reason why there are so many perplexities in the
churches. Many, so many, who assume the name of Christ are unsanctified
and unholy. They have been baptized, but they were buried alive. Self did
not die, and therefore they did not rise to newness of life in Christ."—
E. G. White Comments,
SDA Bible Commentary,
vol. 6, p. 1075.
3.
What does. Paul mean by the death of the "old man"? Rom. 6:5-7
(compare Eph. 4:22-24; Col. 3:1-10).
MON
MN
He died in the past.
In the writings of Paul the "old man" is defined
as the former manner of life, the old life of habitual sinning. (See Eph.
4:22.) The "old man" does not go on dying in Paul's teaching. His death
is not progressive; it is a single event. Note the past tenses in Romans 6:
43
Verse 2:
Verse 4:
Verse 6:
Verse 7:
Verse 8:
"How can we who died" (RSV)
"We were buried" (RSV)
"Our old self was crucified" (RSV)
"For he who died has been justified from sin" (literal
translation)
"Now if we died with Christ" (NIV)
The death of the "old man" (Eph. 4:22), the "old self" (NIV), was an
event that for the believer occurred in the past. It is not a gradual process.
Nor does Paul anywhere say anything about the "old man" rearing his
ugly head and having to be put to sleep again. Paul presents the ideal sit-
uation that the "old man" of sin should die once, and never be resurrected.
He is dead and buried and that is that! The old life of habitual sinning is
resurrected only if the individual rejects Christ and turns again to the hab-
its and practices of his former life.
Paul defines the term "old man."
He wrote to the Ephesians: "That ye
put off
concerning
the former conversation the old man" (Eph. 4:22, italics
supplied). The Greek word translated "conversation" means "manner of
life."
The former manner of life is the "old man."
Therefore, Paul defines
the "old man" as the old life of sin. He was not instructing the Ephesians to
put the old life of sin to death. They had already experienced this in the new
birth. He was instructing them to "put off
concerning
the former manner of
life." He wanted them to stop committing sins that were characteristic of
their former lives of habitual sinning. Colossians 3:3 translates literally:
"For you died, and your life has been hidden with Christ in God." The "old
man" was dead, but it was still necessary for the Colossians constantly to
guard themselves against sin (verse 5). Verse 9 reads literally, "Do not lie to
one another, because you have put off the old man with his deeds." Lying
was characteristic of their old life of habitual sinning; hence, by Christ's
grace, they were to be strictly honest and pure. (Compare verses 7, 8.) The
"new man" (verse 10) is the new life of victory in Christ.
"The old sinful life is dead;
the new life entered into with Christ by
the pledge of baptism. Practise the virtues of the Saviour's character. . . .
The sins that were practised before conversion, are to be put off, with the
old man. With the new man, Christ Jesus, are to be put on 'kindness,
humbleness of mind, meekness, longsuffering.'
"—Sons and Daughters of
God,
p. 300.
Death of the "old man" is justification:
The Greek of Romans 6:7
translates: "For he who died has been justified from sin." "As we have
seen previously, 'justification' has a legal connotation. But in this context
Paul appears to be broadening the use of the word. In the same way that a
man who has been exonerated in a court of law has the freedom to walk
out of court and take a cab to his home, so the 'justified' believer, in addi-
tion to his technical justification, has the practical freedom to walk away
from the dominating power of sin in his life. To begin to understand this is
to see how far those who believe they are saved to live as they wish have
strayed from the truth of the all-encompassing gospel."—D. Stuart
Briscoe,
The Communicator's Commentary: Romans,
p. 136.
44
17
4. The person whose old manner of life is dead still retains a fallen
human nature that urges toward sin. What can be done about it?
1 Cor. 9:27 (compare Gal. 5:17, 18).
"Besetting sins must be battled with and overcome. Objectionable traits
of character, whether hereditary. or cultivated, must be compared with the
great rule of righteousness, and then conquered in the strength of Christ.
Day by day, hour by hour, a vigorous work of self-denial and of sanctifi-
cation must go on within; then the works will bear witness that Jesus is
abiding in the heart by
faith."—Counsels to Parents and Teachers,
p.
449.
5.
How does Paul illustrate the death of the "old man"? Rom. 6:8-
11.
Christ does not go on offering sacrifice for sin.
Christ "died to sin,
once for all" (Rom. 6:10, RSV; compare Heb. 7:27; 9:28; 10:12.)
Consider yourself dead to sin.
This is Paul's message. As Christ, the
Sin-bearer, died once for the sins of the whole world, so we are to die to
sin by surrendering to Him and allowing Him to justify us. The experience
of justification (new birth) is renewed every day (2 Cor. 4:16); but the ini-
tial transformation in which we repudiated our old life of habitual sinning
is to occur once. As Christ reckons us righteous in Him (Romans 4) be-
cause of His indwelling in our hearts, so we are to reckon ourselves "dead
to sin and alive to God in Christ Jesus" (Rom. 6:11, RSV). We are to
reckon (consider) it so because it is so.
Faith unites the believer to God.
"Through faith, irrespective of feel-
ing, Jesus, the Author of our salvation, the Finisher of our faith, will, by
His precious grace, strengthen the moral powers, and the sinner may
reckon himself 'to be dead indeed unto sin, but alive unto God through
Jesus Christ.' Simple faith, with the love of Christ in the soul, unites the
believer to God. While toiling in battle as a faithful soldier of Christ, he
has the sympathy of the whole loyal universe. The ministering angels are
round about him to aid in the conflict, so that he may boldly say, 'The
Lord is my helper,' the Lord is my strength and my shield'; I shall not be
overcome. 'By grace are ye saved through faith; and that not of yourselves:
it is the gift of God.'
"—Testimonies to Ministers,
pp. 147, 148.
When you are confronted by what seem to be overmastering temp-
tations, do you claim the power of Christ and thank Him for the
victory? Thanking Him before you experience the answer is faith. And
faith is the victory! (See 1 John 5:4, 5.)
H. THE DOMINION OF GRACE (Rom. 6:12-14).
6.
If sin no longer reigns, does it remain in the life? Rom. 6:12, 13.
45
WED
Certainly our fallen humanity remains with its biases to evil. We noted
that under question 5 above. But this fallen self is subdued daily by the
power of the indwelling Christ. (See Gal. 2:20.) In Romans 6:12, Paul is
talking about the danger of
giving in
to the clamors of our fallen humanity.
When we do this, sin reigns in our bodies. When Christ reigns within, sin
cannot.
John emphasized the same truth. (See 1 John 3:8, 9, RSV.) John did
not teach that, while habitual sin is of the devil, an occasional sin is per-
missible. All sin is of the devil, and if Christ lives in the life by the Holy
Spirit sin cannot exist there.
Overcome as Christ did.
"Will man take hold of divine power, and
with determination and perseverance resist Satan, as Christ has given him
example in His conflict with the foe in the wilderness of temptation? God
cannot save man against his will from the power of Satan's artifices. Man
must work with his human power, aided by the divine power of Christ, to
resist and to conquer at any cost to himself. In short, man must overcome
as Christ
overcame."—Testimonies,
vol. 4, pp. 32, 33. (Compare Rev.
3:21.)
7.
How effective is grace in our battle with sin? Rom. 6:14.
The text is not saying that the law need
no longer be kept. The book of
Romans and many other passages of Scripture contradict that idea. (See
Rom. 3:31; 7:7; 8:3, 4; James 2:10-12; 1 John 2:4; Rev. 12:17.) Paul's
message is that because Christ's grace (His powerful divine presence) is
reigning in your heart, you can overcome all sin. The person "under the
law" is the one who attempts to overcome in his own strength; he is at-
tempting to use law-keeping as a means of salvation. Earlier in Romans, as
well as in Galatians and other epistles, Paul ruled out law-keeping as a
means of salvation. (See Rom. 3:20; Gal. 2:16; Eph. 2:8-10.)
What help would you offer someone who is dominated by sin? In
the light of Paul's message, what explanation of the problem could you
give?
III.
SLAVES
TO RIGHTEOUSNESS (Rom. 6:15-23).
8.
What does it mean to be a slave of obedience? Rom. 6:15-18.
Grace for righteousness.
The Greek word translated
servants
in the
King James Version means "slaves." Believers are Christ's friends (John
15:15), willing servants or slaves to His manner of life.
Paul rejoices that his readers "have been set free from sin and have be-
come slaves to righteousness" (Rom. 6:18, NIV). When did that happen?
When the "old man" died "that we should no longer be slaves to sin"
(Rom. 6:6, NIV). What experience did that involve? Literally, "He who
46
\
NA.
•••••
%.
"
. . . and your old men
shall dream dreams."
CLOSED DOORS
MAY SOON
OPEN!
Perhaps an English
Language School/
Medical Clinic in an
unentered city!
PRAY FOR ALL
OF KOREA
Your generous
GLOBAL STRATEGY
13th Sabbath
offering on Dec. 29, 1990, will be appreciated.-
God. The righteousness of God is embodied in Christ. We receive right-
eousness by receiving
Him."—Thoughts From the Mount of Blessing,
p. 18.
Because the gift of righteousness results in holiness or sanctification
(Rom. 6:19, 22), we receive sanctification by receiving Christ. Sanctifica-
tion is both present holiness in Christ (1 Cor. 6:11) and growth in holiness
in Christ (1 Thess. 3:11-4:4). It is the work of the Holy Spirit in our
hearts. (See 1 Peter 1:2; 2 Thess. 2:13; Rom. 15:16;
The Great Con-
troversy,
p. 469.)
HAVE YOU REJECTED THE SINFUL PRACTICES OF YOUR
OLD LIFE?
How is this possible? By a simple prayer of total surrender,
and a commitment to spend time with Him and His Word each day, allow-
ing Him to feed your spiritual life.
FURTHER STUDY AND MEDITATION:
Read
Thoughts From the
Mount of Blessing,
pp. 18-21.
SUMMARY:
The true Christian life begins with a radical rejection of
one's former manner of life. When we are justified, we are crucified with
Christ and are thus dead to sin. As Christ was raised from the dead so we
are to rise to newness of life in Him. The experience of justification, the
death of the old life of sin, involves the gift of Christ's righteousness.
48
Lesson
7
November 11-17
Jesus
9
the ©n Hy Answer
THIS WEEK'S STUDY: Romans 7.
SAB
MEMORY TEXT: "0 wretched man that I am! who shall
PM
deliver me from the body of this death? I thank God through
Jesus Christ our Lord" (Romans 7:24, 25).
CHRIST SOLVES THE SIN PROBLEM..
Although as believers in
Christ we have died to sin and have been given freedom from condemna-
tion and legalism, we retain fallen human natures with which , we must
battle. Only in Christ can we have victory over "this body of death"
(Rom. 7:24, RSV).
OUTLINE:
I.
Married to Christ (Rom. 7:1-6).
II.
The Root of Our Problem—the Law or Sin (Rom. 7:7-13)?
III.
How Do We Resolve Our Inner Conflicts (Rom. 7:14-25)?
SAVED TWICE.
When he was a child, Winston Churchill's parents
took their children for a holiday in the country. With the other children
Winston went swimming in a pool. He got into deep water and would
have drowned if the son of the gardener had not jumped in and pulled
him to safety.
Because the Churchills wanted to repay their son's rescuer in some
way, they asked his parents what they could do. The boy's father said that
his son wanted to go to the university and become a physician. The
Churchills offered to pay his way through the medical program.
Years later, after the Teheran Conference, Churchill was dangerously ill
with pneumonia. The king of England gave orders for the case to be put
into the hands of the best doctor available. The doctor chosen was Dr.
Fleming, the developer of penicillin, the same person who years before had
saved Churchill from drowning.
Churchill gratefully remarked: "Rarely has one man owed his life twice
to the same rescuer."
Christ rescues us from drowning in sin, and He also delivers us from the
effects of sin by His healing grace. Let us be frank with ourselves; we owe
our lives not once or twice but many times to the divine healing virtue of
Jesus Christ. He saved us from the old life of habitual sinning, and when
again we committed sin characteristic of the old way of life He forgave
and delivered us. H. M. S. Richards, Sr., explained the infinite love of
Jesus when he said, "The Lord gives a person a thousand chances." Thank
God for His patience!
49
This lesson dramatizes our struggle with self and provides the only ef-
fective answer.
El
I. MARRIED TO CHRIST (Rom. 7:1-6).
1.
Explain the illustration that Paul uses. Rom. 7:1-3.
Paul's primary purpose in Romans 7:1-3 is not to discuss in detail the
laws regarding marriage and remarriage. Jesus taught that there is only one
circumstance under which a previously married person may remarry while
the former partner is still living. (See Matt. 5:32;19:9.) "Nothing but the
violation of the marriage bed can either break or annul the marriage
vow. . . . God gave only one cause why a wife should leave her husband,
or the husband leave his wife, which was adultery. Let this ground be pray-
erfully considered."—The
Adventist Home,
pp. 341, 342.
Paul was not contradicting Jesus. His concern (Rom. 7:1-6) was to use
marriage, death,. and remarriage as a sermon illustration. We were once
held under the law of sin and death, married to a life of evil and con-
demned to death by God's holy law. Christ set us free from that "first
husband," our old sinful way of life. Just as death releases the surviving
partner from the marriage law, so our death to sin accomplished by Jesus
Christ released us from the law's condemnation. We are free to belong to
Jesus.
2.
In Paul's application of his illustration who or what has died?
Rom. 7:4-6.
Verse 4: "you have died" (RSV).
Verse 5: "While we were living in the flesh" (RSV).
Verse 6: "having died to that by which we were held fast" (Greek).
The law does not die.
The law regarding marriage and remarriage rep-
resents the law of God as a whole; it is timeless. The first husband is not
the law, but the sinful life lived by the individual who has not found Christ
as the answer to his or her need. The first husband in Romans 7:1-6 is the
"old man" of Romans 6:6. As pointed out in our last lesson, the old man
of sin is our old manner of life, in which we habitually gave in to our fall-
en human natures. (See Eph. 4:22-24; Col. 3:1-10.)
We
were "in the flesh."
While the "old man" was still living we were
"in the flesh" (Rom. 7:5). This does not mean merely that we were physi-
cal beings. It means that we were the victims of our sinful impulses—not
merely sexual impulses, but all our biases to evil.
"Our sinful passions, aroused by the law, were at work in our members
to bear fruit for death" (Rom. 7:5, RSV). Paul is not criticizing the law by
suggesting that the law was responsible for our sinful passions. He is
simply emphasizing the truth that in our passionate, unconverted, un-
50
justified state our knowledge of God's will only made us more determined
to continue in our sin. The law condemned us to death because of our un-
willingness to serve Christ, and our unbridled life of sin was leading us
progressively to eternal destruction.
What held us captive?
Because the old man of sin has now died, we
are "dead to that which held us captive" (Rom. 7:6, RSV). In a primary
sense, it was our sinful life that held us captive. In a secondary sense, the
law held us captive because its divinely ordained function is to condemn
the sinner to death. (See Rom. 3:19, 20; 1 Tim..1:9.) When we were
justified the old sinful self was put to death, and we were delivered from it.
We were also delivered from the condemnation of the law. (See Rom. 8:1.)
3.
Paul's illustration speaks of marriage to a second husband (Rom.
7:3). Who does the second husband represent? Rom. 7:4.
We "died to the law through the body of Christ" (Rom. 7:4, RSV).
Christ bore our sins on the cross, so that "we, being dead to sins, should
live unto righteousness: by whose stripes ye were healed" (1 Peter 2:24).
Christ's death made possible our death to sin and our new life of righteous-
ness in Him. When our old life of sin died (Rom. 6:6); we "put on the
Lord Jesus Christ" (Rom. 13:14). We were married to Christ. (See Eph.
5:25-27; 2 Cor. 11:2.) He is the second husband of Romans 7:1-6. In the
same way that a human marriage often results in offspring, our marriage to
Christ leads us to "bear fruit for God" (Rom. 7:4, RSV; compare Matt.
3:8; John 15:16). The fruit represents the likeness to Himself that He gives
us, as well as the results of our witnessing to others.
4.
What does Paul mean when he says "that we should serve in new-
ness of spirit, and not in the oldness of the letter" (Rom. 7:6)?
The same contrast is made elsewhere in Paul's writings. (See Rom.
2:29; 2 Cor. 3:6.) Paul never opposes the written will of God. He always
upholds and extols it. (See Rom. 3:31; 7:7, 12, 14; 1 Tim. 1:8.) By "the
letter" Paul does not mean the written will of God.
The term
letter
has a special meaning in Paul's writings. It refers to the
attempt to obey the law apart from Christ. The Israelite who practiced out-
ward circumcision in the absence of circumcision of the heart was serving
in "the letter" (Rom. 2:29). The
letter
means the legalistic attempt to obey
God's law apart from Christ. The message of 2 Corinthians chapter 3 is
that this legalistic attempt is bound to failure. Legalism kills, but allowing
Christ to live out His life through us, so that through His divine presence
and power we are obedient to His law, is serving "in newness of spirit"
(Rom. 7:6).
What does Paul's illustration mean to you? Have you replaced self
with Christ? Are you conscious of being free from the condemnation
51
of the law? Are you set free from the attempt to obey without the pres-
ence of Christ in your life?
n
II. THE ROOT OF OUR PROBLEM—THE LAW OR SIN? (Rom.
7:7.13).
5.
What question does Paul raise in Romans 7:7? How is it related to
his statements about the law in verses 4-6?
Paul's teaching that we "have died to the law" (Rom. 7:4, RSV) and
that "now we are discharged from the law" (Rom. 7:6, RSV) have led
some to conclude that there is something wrong with the law. In modern
times some have concluded that these statements indicate that the Ten
Commandments are no longer binding for Christians. Paul foresaw this
misunderstanding of his teaching. He asked, "Is the law sin?" (Rom. 7:7).
In other words, "Is the law to be blamed for our previously lost condi-
tion?"
6.
How do the following verses answer Paul's question? Rom. 7:7, 9,
10, 12-14.
Paul's answer is unequivocal. He says in effect: "There is nothing
wrong with the law. It is holy and good. It does exactly what it was de-
signed to do; it points out sin, condemns the sinner to death, and points
him or her to Christ. I am the sinful one. My sin is the problem, not God's
law."
The
law drives the sinner to the Saviour.
"The law and the gospel are
in perfect harmony. Each upholds the other. In all its majesty the law con-
fronts the conscience, causing the sinner to feel his need of Christ as the
propitiation for sin. The gospel recognizes the power and immutability of
the law. 'I had not known sin, but by the law,' Paul declares. The sense of
sin, urged home by the law, drives the sinner to the Saviour. In his need
man may present the mighty arguments furnished by the cross of Calvary.
He may claim the righteousness of Christ; for it is imparted to every
repentant sinner."—E. G. White Comments,
SDA Bible Commentary,
vol. 6, p. 1096.
7.
How do you explain Paul's point that the law brings sin to life?
Rom. 7:8-11.
"A sinner may often appear to be calm and tranquil, at peace with him-
self and the world, but when the law of God is brought home to his con-
science, he not infrequently becomes irritated and even enraged. He spurns
its authority, yet his conscience tells him it is right. . . .
52
WED
"Sin revived.
Literally, 'sin came back to life.' Paul does not mean
that prior to the time 'when the commandment came,' sin—here per-
sonified as a loathsome creature—had been inactive in his life, but that he
had not realized either its true nature or its fatal consequences (v. 13). In
fact, sin had been unopposed in its control over his life (v. 5). But the com-
ing of 'the commandment' challenged the presence of sin and its right to
control his life. Sin now roused itself to maintain its disputed authority. In
all its malignancy and strength it appeared in its true character—that of a
deceiver, an enemy, and a murderer."—SDA
Bible Commentary,
vol. 6,
pp. 550, 551.
8.
What conclusion does the apostle make regarding the law? Rom.
7:7, 12, 14, 16.
God Himself is described in Scripture as righteous, holy, just, and good.
(See Matt. 19:17; Psalm 25:8.) Paul is able to exalt the law as holy, just,
and good because it is a transcript of God's character. Romans 7 exalts the
law as the great standard of righteousness. The question Paul addresses is,
"How can a life like mine, so vacillating and out of harmony with God's
perfect law, ever be brought to the state of righteousness that God re-
quires?"
The law an expression of God's righteousness.
"The law of God is as
holy as He is holy, as perfect as He is perfect. It presents to men the right-
eousness of God. . . . The disciples of Christ must obtain righteousness of
a different character from that of the Pharisees, if they would enter the
kingdom of heaven.
God offered them, in His Son, the perfect righteous-
ness of the law. If they would open their hearts fully to receive Christ, then
the very life of God, His love, would dwell in them, transforming them into
His own likeness; and thus through God's free gift they would possess the
righteousness which the law requires."—Thoughts From the Mount of
Blessing,
pp. 54, 55. (Italics supplied.)
Can you say that you love God's law since you have found Christ as
your Saviour from sin? How can you love a righteous standard of be-
havior that once was objectionable to you?
III.
HOW DO WE RESOLVE OUR INNER CONFLICTS? (Rom.
7:14-25).
9.
What does Paul mean when he says, "I am carnal, sold under sin"
(Rom. 7:14)?
The Greek word translated
carnal
in this verse may mean "fleshly," in
the sense of "made of flesh," or "earthly." (Compare 2 Cor. 3:3; Heb.
7:16.) It also may mean "fleshly," in the sense of "a weak, sinning,
human being." Obviously Paul used the word in the latter sense. He con-
53
trasts his carnal nature with the spiritual nature of the law of God. (Com-
pare 1 Cor. 3:1-3.)
Whatever part of his life's experience he is describing, we do not have
any difficulty identifying with him. We have often recognized the spiritu-
ality of the law at times when we were having no success in keeping it.
10.
How did Paul's carnal condition manifest itself? Rom. 7:15-19.
11.
Paul says that
he
knew that the law is good, and he chose to obey
it (Rom. 7:16, 18). Why were his attempts unsuccessful?
Consider the dilemma Paul describes and recall your own experience.
He was "carnal, sold under sin" (Rom. 7:14). He could not do the good
things that he chose to do (Rom. 7:15, 18, 19). He knew that nothing good
dwelt in him (Rom. 7:18). He did not excuse himself when he said, "It is
no longer I that do it" (Rom. 7:17, 20, RSV). Part of him chose not to sin,
and another part could not resist it.
n
12. What two laws were fighting for the mastery in Paul's life? Rom.
7:21-23.
Paul was convinced intellectually that God's law was right, but, because
of the weakness of his fallen humanity, he could not obey God.
13. To which phase of human experience is Romans 7:14-23 refer-
ring?
Suggested answers:
a.
To the experience of the person who is serving in "the oldness of
the letter" (Rom. 7:6).
This person is aware of the perfection of God's
law, but is unable to obey it because the "old man" of sin is not yet dead.
Because the first husband, the old life of habitual sinning, is still reigning,
the second Husband, Christ, cannot reign within. The result is that the life
is out of harmony with God's law. (See
Steps to Christ,
p. 19.)
b.
To the experience of the person who has experienced the new
birth (justification) but who temporarily strays from his relationship
with Christ.
Paul saw this danger when he said that, by the grace of
Christ, he kept his fallen humanity under control, "lest . . . when I have
preached to others, I myself should be a castaway" (1 Cor. 9:27). (See
Steps to Christ,
p. 64.)
14. What is the only effective answer to the conflict that Paul
describes? Rom. 7:24, 25 (compare Gal. 5:16-18).
54
"Even a child is known
by his doings
INDONESIA
163 million
(Unreached People)
Have not
heard of
Christ!
.•‘..••••• ...... ••••••• ...... ‘\\\\\\N\•••••••‘"'
Be involved in
GLOBAL STRATEGY!
Give a double offering on 13th Sabbath •
"The less we see to esteem in ourselves, the more we shall see to
esteem in the infinite purity and loveliness of our Saviour. A view of our
sinfulness drives us to Him who can pardon; and when the soul, realizing
its helplessness, reaches out after Christ, He will reveal Himself in
power. "—Steps to Christ,
p. 65.
DO I REFLECT THE IMAGE OF CHRIST?
Have you discovered that,
even though you regularly renew your commitment to Christ, at times you
lapse into sins that you hate? Can you analyze why? Is it for one of the fol-
lowing reasons?
•
There are some sins that I do not wish to give up.
•
I do not pray and read God's Word every day.
•
I do not choose Christ at the moment of temptation.
•
I depend too much on my own strength of will.
•
When I pray for victory, I neglect to claim it by faith and thank the
Lord for it.
n
FURTHER STUDY AND MEDITATION:
Read
Steps to Christ,
pp. 47,
48, 57-65.
SUMMARY:
Through the saving death of Christ we can be freed from the
bondage of sin and live in union with Christ. As a result of this union we
will bear fruit for God. The law of God, the great standard of righteous-
ness, reveals our sin and points us to Christ. Only through His power can
we live in harmony with the perfect principles of His law.
55
Lesson
g
November 18-24
The New
in Christ
THIS WEEK'S STUDY: Romans 8.
TA B
MEMORY TEXT: "But ye are not in the flesh, but in the Spirit,
PM
if so be that the Spirit of God dwell in you. Now if any man have
not the Spirit of Christ, he is none of his. And if Christ be in you,
the body is dead because of sin; but the Spirit is life because of
righteousness" (Romans 8:9, 10).
POWER FOR VICTORIOUS CHRISTIAN LIVING.
When Christ
dwells in the heart of the believer by the Holy Spirit, He provides the nec-
essary power to overcome sin and to live fully in harmony with the will of
God.
OUTLINE:
I. No Condemnation (Rom. 8:1-4).
H. Divine Indwelling (Rom. 8:5-11).
III.
Children of God (Rom. 8:12-17).
IV.
The Future Glory (Rom. 8:18-39).
BLESSINGS COME WITH THE SON. A
wealthy man who possessed
vast art treasures died of a broken heart after the untimely death of his
teenage son. The father's will stipulated that his art holdings were to be
sold at auction. The will also stated that an oil painting of his son was to
be the first item offered for sale by the auctioneer.
When the auction began it seemed that no one in the large crowd cared to
purchase the painting of the boy. It took several minutes before anyone
began to bid. Then an old servant of the wealthy man, who had always loved
the boy, stepped forward and bid seventy-five cents for the painting. Be-
cause there were no other bids, the picture of the boy was sold to the servant.
Then came a dramatic pause in proceedings. The sale was stopped as
the rich man's will was read. The will provided that whoever loved the son
enough to buy his portrait should receive all of the contents of the father's
house, including the extensive art collection.
When your love for the Son of God transcends all other loves, "all
things are yours; whether . . . the world, or life, or death, or things present,
or things to come; all are yours; and ye are Christ's; and Christ is God's"
(1 Cor. 3:21-23). The enormous spiritual riches that are ours when we have
Christ are the subject of Romans.
This lesson discusses the unsurpassed gift that becomes ours when we
allow Christ to dwell in our hearts by the Holy Spirit.
56
Fl
I. NO CONDEMNATION (Rom. 8:1-4).
1. Why is there freedom from condemnation for those who know
Christ? 1 John 2:2 (compare John 3:18; Eph. 1:7, 8).
Because Jesus bore our sins on the cross, He is able to forgive and
cleanse us. But there are a few conditions:
a.
We must believe in Him as Saviour and Lord (Rom. 1:16).
b.
We must be willing to confess our sins (1 John 1:9).
c.
We must be willing to "walk not after the flesh, but after the
Spirit" (Rom. 8:1).
"No condemnation" means justification, including deliverance from
"the body of this death" (Rom. 7:24); that is, from the dominion of sin
and the doom to which the body of flesh is subject. Jesus Christ is the
power that brings forth the "new man," when the "old man" of sin is put
to death (justification). In a very real sense Jesus Christ is the new Man
who controls the justified believer's life. His indwelling in the forgiven
heart brings healing from the ravages of guilt, freedom from the condem-
nation of the law.
Two
key words: flesh and Spirit.
The two words,
flesh
and
Spirit,
occur again and again in Romans 8. When Paul uses the word
flesh
he
means human nature in all its weakness and vulnerability to sin. He means
sinful human nature apart from Christ, everything that attaches a person to
the world instead of to God. Galatians 5:19-21 lists some of the works of
the flesh. All the sins that Satan and his demons lead a person to commit
come under the heading of works of the "flesh."
The word
Spirit
occurs some twenty times in Romans 8. Life in the
Spirit is life indwelt and controlled by the Holy Spirit. When the Spirit is
reigning the "flesh" cannot reign. Life in the Spirit is the answer to the
terrible conflict Paul describes in Romans 7. When the Spirit reigns in the
life the believer is no longer "carnal, sold under sin" (Rom. 7:14). He re-
tains fallen human nature with its propensities to sin. But with the Spirit in
control he is a spiritual person who has "the mind of Christ" (1 Cor. 2:16;
compare verses 12-16; Col. 3:9, 10).
2. What law set Paul free from the "law of sin and death"? Rom.
8:2 (compare Rom.
7:23).
The "law of sin and death" is not the Ten Commandments. It is the
"law in my members" (Rom. 7:23), the carnal nature that controls when I
am not controlled by the Spirit of Christ. "Thus the law of the Spirit of life
works directly contrary to the law of sin and death in the members, em-
powering the believer to overcome sin's destroying influence and freeing
him from sin's bondage and condemnation."—SDA
Bible Commentary,
vol. 6, p. 560.
57
Verse 6: "carnally minded"
Verse 6: "spiritually minded"
6. How does the Lord deliver us from life "in the flesh"? How are
carnal people made righteous?. Rom. 8:9-11.
These verses are the heart of the book of Romans.
Indeed, they ex-
press the very heart of the gospel. Because Christ has died for our sins,
risen from the dead, and is now ministering for us, we can have the gift of
His righteousness. This gift is what Paul means by justification. (See Rom.
3:20-22.)
"Make sure that you are accepted by Christ because you rely on the
merits of a crucified and risen Saviour. His righteousness must be your
righteousness. He wrought it out for you, and when you receive it you
stand justified in the presence of
God."—Medical Ministry,
p. 115..
How we are qualified for heaven.
Paul tells us how our lives are trans-
formed. Justification by faith includes the new birth by faith. When we ac-
cept Christ as. Saviour, His Spirit is bestowed upon us and we are made
"partakers of the divine nature" (2 Peter 1:4). The Spirit within is Christ
within, and He brings righteousness .to our lives. Jesus promised, "I will
come to you" (John 14:18). He comes by the Holy Spirit and qualifies us
for eternal life with Himself. (See Matt. 25:46; Heb. 12:14.) His right-
eousness becomes our righteousness. He does not give us some intangible
quality, nor does He make us independently righteous. Christ is our right-
eousness, in our hearts. His divine presence is our righteousness and this
alone qualifies us for heaven. (Compare 1 Cor. 1:30; Phil. 3:8-11.)
The beginning of eternal life.
"Those who see Christ in His true
character, and receive Him into the heart, have everlasting life. It is
through the Spirit that Christ dwells in us; and the Spirit of God, received
into the heart by faith, is the beginning of life eternal."—The
Desire of
Ages,
p. 388.
"Christ alone can help us and give us the victory. Christ must be all in all
to us, He must dwell in the heart, His life must circulate through us as the
blood circulates through the veins. His Spirit must be a vitalizing power that
will cause us to influence others to become Christlike and holy."—Ellen G.
White Comments,
SDA Bible Commentary,
vol. 5, p. 1144.
If we do not have the Spirit of Christ, we do not belong to Him
(Rom. 8:9). Can you think of times when your thoughts or activities
59
exclude the Holy Spirit from your life? How can we always be assured
of having His presence in our hearts?
III. CHILDREN OF GOD (Rom. 8:12-17).
7.
How do you explain Paul's statement that as believers we are
"debtors" (KJV) or under "obligation" (NIV)? Rom. 8:12, 13.
Christian believers are not spiritual jellyfish. The Lord expects us to
make decisions, to exercise our power of choice. "You cannot change
your heart, you cannot of yourself give to God its affections; but you can
choose
to serve Him. You can give Him your will; He will then work in
you to will and to do according to His good pleasure. Thus your whole na-
ture will be brought under the control of the Spirit of Christ; your affec-
tions will be centered upon Him, your thoughts will be in harmony with
Him."--Steps to Christ,
p. 47.
8.
What are the _practical implications of our adoption as sons and
daughters of God? Rom. 8:14-17.
How would you convince a person who had been deprived of paren-
tal love and understanding that God loves him or her infinitely and is
a merciful Father?
IV. THE FUTURE GLORY (Rom. 8:18-39).
9. Why are hardships and trials endurable for the justified believer
in Jesus Christ? Rom. 8:18-25.
Not only is the trusting Christian delivered from the dominion of sin.
He also has the hope of a glorious future with Christ for eternity. The per-
son who chooses to live in the "flesh" has neither blessing. The Christian
regards his trials and sorrows as minute compared to the joy of ultimate
deliverance from a world of sin and from the bondage of fallen human na-
ture.
Three groanings for final redemption.
a.
The whole creation groans (Rom. 8:22).
b.
Those of us who have been born anew by the Holy Spirit groan
within ourselves as we long for the finishing touch of immortality (Rom.
8:23).
c.
"The Spirit itself maketh intercession for us with groanings which
cannot be uttered" (Rom. 8:26). The Holy Spirit Himself suffers with His
people as He eagerly looks for the day of their ultimate deliverance.
60
WED
U
10.
How does the Holy Spirit assist us in expressing our longings to
God? Rom. 8:26, 27.
"Christ, our Mediator, and the Holy Spirit are constantly interceding in
man's behalf, but the Spirit pleads not for us as does Christ who presents
His blood, shed from the foundation of the world; the Spirit works upon
our hearts, drawing out prayers and penitence, praise and thanksgiving.
The gratitude which flows from our lips is the result of the Spirit striking
the cords of the soul in holy memories, awakening the music of the
heart."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 6, pp.
1077, 1078.
11.
What did Paul mean when he said that "all things work together
for good to them that love God" (Rom. 8:28)?
A moment's thought reveals that not only good things happen to trust-
ing Christians. Stephen was stoned, Paul was beheaded, Peter was
crucified upside down, John was thrown into a caldron of boiling oil,
pulled out unharmed, but then exiled to Patmos. The history of the Chris-
tian church is full of stories about the intense sufferings of God's people.
In every age many Christians have endured persecution of one form or
another.
Christian believers get sick and die as do people generally. They suffer
from accidents, calamities, criticism, victimization, and alienation just like
anyone else.
Then what does Romans 8:28 mean? It means that, for the one who
loves Him, God overrules the evil that Satan and wicked men cause. Just
as God brought good out of evil in the experience of Joseph, so He does
for all His children. (See Gen. 45:7, 8; 50:20.) Only in eternity will we
fully understand why suffering was permitted. Then we will see with un-
dimmed vision that the sorrows God allowed had a purpose, and that His
merciful providence brought good out of those experiences that Satan em-
ployed to destroy us.
12.
In what sense does God predetermine events in the lives of those
who are saved by grace? Rom. 8:29, 30.
God foresees all that will happen to us. His predestination is based on
His foreknowledge. He foresaw that we would choose Christ when He
would draw us, with all humanity, to Himself. (See John 12:32.).His plan
for our lives operates from the moment of our justification to the time of
ultimate glorification. We share His glory of character now as we receive
the Holy Spirit (John 17:10, 22; Rom. 8:10). At His coming His glory will
be completely revealed in us (Rom. 8:18).
61
13. Read Paul's matchless expression of faith in Christ (Rom. 8:31-
39). Note his confidence in the spiritual victory the Lord gives us
in the here and now, as well as his absolute assurance that what
Christ promises for the future will be completely fulfilled.
God is not opposed to us; He is "for us" (Rom. 8:31). The devil is the
accuser (Rev. 12:10); God is the loving Saviour of those who accept the in-
finite gift of His Son.
"You who feel the most unworthy, fear not to commit your case to
God. When He gave Himself in Christ for the sin of the world, He under-
took the case of every soul. `He that spared not his own Son, but delivered
him up for us all, how shall he not with him also freely give us all things?'
Rom. 8:32. Will He not fulfill the gracious word given for our encourage-
ment and strength?"--Christ'
s Object Lessons,
p. 174.
PRACTICAL APPLICATION TO LIFE:
How much assistance do you
expect from the Holy Spirit in the battle of life? What do you expect Him
to do for you tomorrow?
What do you expect the Holy Spirit will do for you in the greatest crisis
of your life?
FURTHER STUDY AND MEDITATION:
Review the major points in
Paul's epistle from Romans chapter 1 through chapter 8. What has Paul
said? How does his eloquent praise at the end of chapter 8 (verses 31-39)
relate to the overall message of the epistle so far? What does justification
have to do with suffering? Why does justification provide us with the kind
of confidence in Christ that Paul expresses?
SUMMARY:
Guided by the indwelling Father, Son, and Holy Spirit,
believers in Christ are able to overcome the controlling power of sin.
Despite suffering, they will be able to enjoy life to its fullest now, and in
eternity will have ultimate joy as sons and daughters of God.
62
Lesson
9
November 25—December 1
ho Are God's People?
THIS WEEK'S STUDY: Romans 9,10.
MEMORY TEXT: "For with the heart man believeth unto
righteousness; and with the mouth confession is made unto
salvation" (Romans 10:10).
FAITH IN SALVATION BY GRACE ALONE.
To be one of God's
chosen children, saved by grace alone, it is necessary to exercise faith in
Jesus Christ. The believer will manifest his faith by sharing it with
others.
OUTLINE:
I. Paul's Sorrow for Israel (Rom. 9:1-5).
H. The Chosen Are the Faithful (Rom. 9:6-29).
HI. Righteousness for Those Who Believe (Rom. 9:30-10:21).
THE PROBLEM OF PREDESTINATION.
Many Bible interpreters
have used Romans chapter 9 as the basis for their doctrine of double pre-
destination. This is the teaching that in the eternal ages before Creation
God decreed that some would be saved and others lost; that the elect will
inevitably be saved and the damned will inevitably be lost. According to
this teaching, there is nothing that either group can do to change the divine
decree regarding their future.
This teaching first became a serious issue in the Christian church in the
time of Augustine (A.D. 354-430), the famous bishop of Hippo Regius in
North Africa. Augustine taught that God gives His grace to the elect alone,
to those whom He arbitrarily decides should receive His unmerited favor.
God's grace given to the elect is irresistible; hence, they are sure to be
saved. He said that those who are not so chosen by God are left in their sin
and will justly receive eternal damnation.
In the sixteenth century, Luther and Calvin substantially accepted
Augustine's teaching on predestination. Since then Calvinistic predestina-
tion in one form or another has been very influential in many Protestant
churches.
Jacobus Arminius (1560-1609), the celebrated Dutch Reformed theolo-
gian, strenuously opposed the earlier Reformers' doctrine of predestina-
tion. He taught that God
foresaw
who would receive Christ and who would
not. Each individual has been given the power to choose or to reject Christ.
Those whom God foresaw would choose Christ as Saviour were pre-
destined to salvation. Those whom He foresaw would reject Christ were
destined to eternal death. God's saving grace and righteousness are given
63
Sfie,
PM
to those who choose to believe, and it is kept from those who choose not
to believe.
On this question, Seventh-day Adventists are Arminian. Because the
issue is a current one in our world today, it is essential to understand Paul's
message in Romans chapter 9.
I. PAUL'S SORROW FOR ISRAEL (Rom. 9:1-5).
1.
What sacrifice was Paul prepared to make for his countrymen?
Rom. 9:1-3.
Paul's concern for the salvation of his Israelite brethren and sisters was
based on his knowledge of the spiritual barrenness of legalistic Judaism.
So intense was Paul's burden for the Jews that he would have been willing
to be alienated from Christ if only they could come to faith in Christ. His
love for them and desire to introduce them to Jesus was as earnest as was
Moses' love for Israel after the Israelites had apostatized at Sinai. (See Ex.
32:31, 32.) Of course, the Lord would not punish Moses for the sin of the
people (verse 33). Nor would He punish Paul with eternal rejection be-
cause of the sin of Israel in his day.
2.
What special blessings and responsibilities had been given to Is-
rael? Rom. 9:4, 5.
The Jews claimed the covenant promises given to Abraham. They
would become a great nation (Gen. 17:2, 4). They would inherit all the
land of Canaan (verse 8). The Messiah would be one of Abraham's de-
scendants (Gen. 12:3).
They also claimed the promises given to Moses. (See Deut. 6:10-12;
28:1-13.) God had chosen them to be His witnesses before the nations of
earth. If faithful, they would be the leading nation on earth, superior spir-
itually, materially, physically, and culturally. Their law came directly from
God, the sanctuary and its services comprised a system of worship far su-
perior to that of other nations, and the divine assurance of national great-
ness was accepted by them as unconditional certainty.
Paul was aware of the divine plan for Israel, but he recognized that be-
cause they had rejected Christ there had been a change of their status as a
chosen nation. (See Gal. 3:27-29; compare Matt. 21:43.)
II. THE CHOSEN ARE THE FAITHFUL (Rom. 9:6-29).
3. How does Paul identify the true Israel of God? Rom. 9:6-9.
These verses state the theme of the entire chapter.
Isaac is used as an
illustration of the true Israel of God. Because he was a child of promise,
64
MON
whom Abraham had believed would be conceived and born in fulfillment
of God's prediction, Isaac represents all those, whether Jews or Gentiles,
who live by faith in Jesus Christ. Paul's message in Romans is that salva-
tion is by faith, not by works of law. Those who, like Abraham, accept
righteousness and salvation by faith, rather than by works, are counted as
true descendants of Abraham, no matter what their nationality. (Compare
Rom. 4:9-12, 23-25; Gal. 3:6-9, 14.) Those who have faith in Christ are
the true Israel of God.
God's statement to Abraham, 'Through Lcaac shall your descendants
be named' " (Rom. 9:7, RSV), did not mean that God had chosen Isaac for
salvation and Ishmael for damnation. God gave special promises to
Abraham regarding Ishmael. "As for Ishmael, I have heard you; behold, I
will bless him and make him fruitful and multiply him exceedingly; he
shall be the father of twelve princes, and I will make him a great nation"
(Gen. 17:20, RSV).
4. How does Paul illustrate "the purpose of God according to
election"? What explanation would you give of Paul's illustration?
Rom. 9:10-13.
Paul is illustrating salvation by faith through grace in contrast with sal-
vation by works. Like Isaac, Jacob is used as the symbol of those who are
saved by grace, not by their own works. And Esau is the symbol of those
who are rejected by God because they do not exercise faith. Paul is not
making the point that God arbitrarily gave salvation to Jacob and denied it
to Esau.
None need perish. "There was no arbitrary choice on the part of God,
by which Esau was shut out from the blessings of salvation. The gifts of
His grace through Christ are free to all. There is no election but one's own
by which any may perish. God has set forth in His word the conditions
upon which every soul will be elected to eternal life—obedience to His
commandments, through faith in Christ. God has elected a character in har-
mony with His law, and anyone who shall reach the standard of His re-
quirement, will have an entrance into the kingdom of
glory."—Patriarchs
and Prophets,
p. 207.
Jacob was chosen because of faith. The statement at the birth of the
boys, "The elder shall serve the younger" (Gen. 25:23), meant that God
had chosen Jacob to have the spiritual birthright, to be the patriarch of the
family. In the future both brothers would be guilty of serious sins. (See
Gen. 25:27-34; 27:1-41.) Jacob repented and, by faith, accepted God's sal-
vation. Esau persisted in his rebellious way of life.
Jacob was not chosen by God because of his future good works, but be-
cause the Lord foresaw that he would be a genuine believer who would re-
ceive the free gift of grace. (Compare Rom. 8:29.) Esau was rejected be-
cause God foresaw that he would not choose to receive divine saving
grace. God offered both men salvation. (Compare Isaiah 45:22.) One re-
sponded to the invitation, the other did not.
65
The passage does not teach that God's choice of Jacob was independent
of Jacob's choice of grace. It teaches that God's predestination was inde-
pendent of Jacob's good works (Rom. 9:11). Faith is not a work that saves
us; it is a response to divine grace. (See Rom. 5:17.)
God did not "hate" Esau (Rom. 9:13) in the modern sense of the term.
The Greek word, like its Hebrew equivalent, is used in the sense of "to
love less," or "to put to one side." Jesus used the word in this way. (See
Luke 14:26; John 12:25.)
El
5. How would you explain Paul's second illustration of election
(God's choice)? Rom. 9:14-18.
Pharaoh could have believed.
God chooses to have mercy on those
who have faith in Christ. (Compare Rom. 9:14-16 with verse 30.) The ref-
erence to Pharaoh is interpreted by some to mean that God deliberately
hardened Pharaoh's heart because he was predestined to be lost. Not so!
Pharaoh chose not to accept God's warnings and believe. God is said to
have hardened Pharaoh's heart (Ex. 4:21; 7:3; 8:15). But it is also said that
Pharaoh hardened his own heart (Ex. 8:32; 9:34; 1 Sam. 6:6).
The paradox is explained by two facts: (a) In Scripture God is often said
to cause that which He allows. The real cause is the evil one. (b) God's
loving appeals will soften one heart and increasingly harden another, be-
cause one will choose to accept Him and another will not. The sun that
hardens putty will melt butter. Appeals rejected result in a gradually deeper
alienation from the Lord.
God's_purpose was certain to be fulfilled..
Romans 9:17 quotes Ex-
odus 9:16. God said that He had raised up Pharaoh "for to shew in thee my
power; and that my name may be declared throughout all the earth." In
context, God's statement is part of His rebuke for Pharaoh's unwillingness
to respond to His appeals. _God's purpose would have been fulfilled no
matter how Pharaoh had reacted to His appeals. If Pharaoh had responded
positively God's name would have been exalted in the earth. But when
Pharaoh chose to reject God, he was destroyed and the Lord's name still
was exalted.
There is no suggestion in the passage that because Pharaoh was pre-
destined to be lost, he had no choice but to react negatively to God's ap-
peals. God wills to have mercy upon believers, and wills to reject unbeliev-
ers. (Compare Rom. 9:18 with Rom. 4:16.)
6. What point was Paul illustrating by the example of the potter and
the clay? Rom. 9:19-24.
The Lord takes the unformed "clay" of the repenting, believing sinner
and molds it into the image of Christ. The transformation is God's work of
grace, not the result of any human endeavor. Those said to be chosen for
wrath are those who, like the ancient Israelites, seek righteousness by
66
works instead of by faith. Those said to be chosen for mercy are those
who, like the believing Gentiles, attain to righteousness through faith.
Romans 9:30-33 provides the summary of the entire discussion. The
elect are those who have faith in Christ; the damned are those who do not
have faith.
7.
Why did God turn to the Gentiles? Why will only a remnant of Is-
rael be saved? Rom. 9:25-29.
The tragedy is that only a remnant of Israel turned to the Lord in faith.
Only a remnant will accept. Jesus Christ as Lord and Saviour. However,
Gentiles should not feel self-righteous. Only a remnant of them will be
saved (Rev. 12:17), because only a remnant have the faith that leads to
obedience to the Lord's will.
M. RIGHTEOUSNESS FOR THOSE WHO BELIEVE (Rom. 9:30-
10:21).
8.
How is righteousness received? Why did many in Israel not attain
to it? Rom. 9:30-33.
God's grace makes it possible for us to exercise faith in Jesus Christ.
When we accept Christ, God gives us the gift of righteousness through the
Holy Spirit (Rom. 8:9, 10). This is justification. The Gentiles "attained
to" righteousness because they did not rely on their own works; they
believed in the saving mercy of Christ. The verb
attained
translates the
Greek word that means "to seize, to win, to make one's own, to grasp."
The Gentiles grasped Christ's righteousness by faith. His righteousness be-
came theirs because they invited Him to reign in their hearts.
Grasp Christ's righteousness by faith.
"In order to meet the require-
ments of the law, our faith must grasp the righteousness of Christ, accepting
it as our righteousness. Through union with Christ, through acceptance of
His righteousness by faith, we may be qualified to work the works of God,
to be colaborers with
Christ."—Selected Messages,
book 1, p. 374.
9.
What is the meaning of Romans 10:4 in its context?
The Greek text translates literally: "For Christ is the end of the
law
unto
righteousness to everyone who believes." The word translated
end
may
mean "goal." Therefore some. interpreters have concluded that the
text means that Christ is.the goal to whom the law points.
The word
end
may also mean "termination" or "cessation." If we un-
derstand the word this way, the passage means that, for those who believe,
Christ is the termination of the use of the law as a means of righteousness.
67
This meaning fits the context exactly. The burden of Paul's message in
Romans 9 and 10 is that, because his Israelite brethren and sisters failed to
believe in Christ, they failed to grasp His righteousness. "Being ignorant
of the righteousness that comes from God, and seeking to establish their
own, they did not submit to God's righteousness" (Rom. 10:3, RSV).
Christ is the end of the attempt to establish one's own righteousness. When
He is taken into the heart through the indwelling of the Holy Spirit, the
believer has righteousness because he or she has His righteous presence.
10.
How does Paul define righteousness by faith? Rom. 10:5-8.
A person who has never sinned could be regarded as righteous on the
basis of law (Rom. 10:5). But "all have sinned" (Rom. 3:23). Therefore
we cannot become righteous by our works. We are totally dependent upon
Christ to restore us to the image of His holiness. How does He do that?
Paul has already spoken of the gift of righteousness by the Holy Spirit
(Rom. 8:9, 10). He has spoken of repentant, believing sinners being
brought into conformity with God's righteous law (Rom. 8:3, 4). Now he
gives us a further glimpse into the way God restores us spiritually.
He de-
fines righteousness by faith as the writing of the law on the heart of the
believer.
Paul quotes Deuteronomy 30:11-14. In that passage, the word that is
written on the heart refers to the commandments of God. Putting Paul's
emphases in Romans 3 and 8 together with this new emphasis in Romans
10, we conclude that when the Holy Spirit comes into our hearts He brings
us into complete accord with the holy law of God. The writing of the law
on our hearts is Christ's bestowal of Himself upon us by the Holy Spirit.
11.
How are we saved? Rom. 10:9-11 (compare Titus 3:5-7; Eph. 2:8-
10).
In case the reader has forgotten, Paul restates the point. Faith is the
means of salvation because it is a response to God's free grace. The Re-
vised Standard Version translates Romans 10:10: "For man believes with
his heart and so is justified." The Greek translates literally: "For he
believes in his heart unto righteousness." Faith in Christ results in right-
eousness of heart. As Paul has already said, faith in Christ results in the
law's being written on the heart. Righteousness of heart is perfect con-
formity to the will of God as expressed in His law. Salvation (justification)
is the gift of the righteousness of Christ to the heart of the believer.
12.
To whom does. God's method of salvation apply? Rom. 10:12, 13.
What Paul says here provides the answer to Augustine's and Calvin's
view of predestination. All may respond, all may come, all have access to
68
grace through Jesus Christ, all have the offer of salvation, all may be
justified by faith. Salvation is not limited to a favored few whom the Cal-
vinists call the elect. To Paul the elect are all who exercise their free capac-
ity to choose by accepting Christ as Saviour and Lord. (Compare John 1:7,
9, 12; 12:32; Matt. 11:28-30.)
13. To what extent had the Lord warned Israel of the results of their
unbelief? Rom. 10:14-21.
The "preacher" spoken of in Romaris 10:14 is every believer in Jesus
Christ. Only as we spread the message of Christ's saving love will the
world hear and believe. Many who hear will refuse to believe (verse 16).
Nevertheless we are as much in debt to others as Paul was to the Romans.
(See Rom. 1:14, 15.)
Israel learned of Christ's love and yet refused Him. They refused to wit-
ness for Him because they rejected His righteousness. May the Lord grant
modern spiritual Israel the conviction and grace to believe and serve Him
in a way that our ancient counterparts failed to do!
ARE YOU IMPARTING THAT WHICH YOU HAVE RECEIVED?
Reception of Christ's righteousness involves great responsibility to others.
Are you sharing your spiritual blessings? What do you plan to do
.
this com-
ing week to bring Christ's love and salvation to someone else?
n
FURTHER STUDY AND MEDITATION:
Compare Romans 10:6-10
with Romans 3:19-24; 6:17-19; 8:3, 4, 9, 10; Galatians 2:16, 20; 3:1-9.
SUMMARY:
In Romans 9 and 10 Paul explains that all who have faith in
Jesus Christ are the elect of God. All have the capacity to choose. Faith
and salvation are available to all who are willing to choose Christ. His
righteousness given freely to those who believe is the means of their salva-
tion.
RELIGIOUS LIBERTY-
WHO NEEDS IT?
A contemporary
look at the
value of religious liberty. This
freedom is a part of the
American dream and the Adven-
tist
imperative. Bright Candle of
Courage,
by Dr. Bert Beach,
from Pacific Press.
Contact your local ABC or
call 1-800-447-7377.
Lesson 1
.
December 2-8
Sallvatron for ilsraell
THIS WEEK'S STUDY: Romans 11.
sae
MEMORY TEXT: "For if God spared not the natural branches,
take heed lest he also spare not thee" (Romans 11:21).
GOD SAVES ALL NATIONALITIES.
Israelites who lacked faith were
rejected by God. Gentiles who believed were accepted. All who believe,
whether Jew or Gentile, will be given eternal life.
OUTLINE:
I.
A Chosen Remnant (Rom. 11:1-10).
II.
The Gospel for Jews and Gentiles (Rom. 11:11-16).
ILL Grafted Branches (Rom. 11:17-24).
IV. God's Gifts and Call Irrevocable (Rom. 11:25-36).
COMPASSION FOR THE JEWS.
If Christians throughout history had
shown the same compassion for Jews as that manifested by Jesus and the
apostle Paul many more would have been attracted to the Christian gospel.
Paul wept over them, and earnestly appealed to them to accept Christ.
One of the ugliest phenomena in history is that of some professed Chris-
tians persecuting Jews, sometimes justifying themselves on the basis of the
Jews' rejection and crucifixion of Jesus. The real truth is that every one of
us is responsible for the death of Jesus. Our waywardness caused His
suffering; our sins broke His heart.
How easy it is to assume that we are saved and others who do not
believe as we do are lost! Fortunately only God is able to judge whether
saving faith exists in a human heart. We are even told that some who have
never heard or understood the gospel will be saved by virtue of Christ's
death because they have lived up to the light the Holy Spirit has given
them. (See Rom. 2:11-16.)
When we get to heaven, perhaps we will be surprised at the remarkable
number of apparently unlikely people our loving Saviour has judged wor-
thy to share the joys of the eternal kingdom.
I dreamed death came the other night: and heaven's gates swung wide.
With kindly grace an angel ushered me inside.
And there, to my astonishment, stood folks I'd known on earth.
Some I'd judged and labeled unfit or of little worth.
Indignant words rose to my lips, but never were set free;
For every face showed stunned surprise.
No one expected me!—C. R. Hembree.
70
SUN
IN
I. A CHOSEN REMNANT (Rom. 11:1-10).
1.
What evidence does Paul give that salvation is still available for Is-
raelites? Rom. 11:1, 2 (compare verse 15).
Because they rejected the Messiah, Israel was rejected as the chosen na-
tion to take the gospel to the world. But individual Jews still have equal
opportunity with all other people to believe in Jesus Christ and accept His
offered salvation. (Compare Matt. 21:43; Luke 20:16; Acts 6:7.) Almost
all the earliest Christians were converted Jews.
Many Jews will receive Jesus. "I
saw that God had forsaken the Jews
as a nation; but that individuals among them will yet be converted and be
enabled to tear the veil from their hearts and see that the prophecy con-
cerning them has been fulfilled; they will receive Jesus as the Saviour of
the world and see the great sin of their nation in rejecting and crucifying
Him."—Early Writings,
p. 213.
"Notwithstanding the awful doom pronounced upon the Jews as a na-
tion at the time of their rejection of Jesus of Nazareth, there have lived
from age to age many noble, God-fearing Jewish men and women who
have suffered in silence. God has comforted their hearts in affliction and
has beheld with pity their terrible situation. He has heard the agonizing
prayers of those who have sought Him with all the heart for a right under-
standing of His word. Some have learned to see in the lowly Nazarene
whom their forefathers rejected and crucified, the true Messiah of Israel.
As their minds have grasped the significance of the familiar prophecies so
long obscured by tradition and misinterpretation, their hearts have been
filled with gratitude to God for the unspeakable gift He bestows upon
every human being who chooses to accept Christ as a personal
Saviour."—The
Acts of the Apostles,
pp. 379, 380.
2.
On what basis will a remnant among the Jews be saved? Rom.
11:3-6.
Salvation is by grace through faith to all humanity. (See John 3:16;
Rom. 3:20-24.) The "remnant according to the election of grace" (Rom.
11:5) are those upon whom God chooses to bestow His saving grace. They
respond to His work of grace upon their hearts, the conviction of the Holy
Spirit. Saving grace is given to those who choose to believe in Jesus
Christ. Gentiles who receive righteousness by faith are among those
chosen by grace. (See Rom. 9:30.) Israelites can have the same experience
of righteousness if they believe in Christ. (See Rom. 9:31-10:10.) Any
Jew who believes joins the "remnant chosen by grace" (Rom. 11:5, NIV).
3.
Who are the "elect" mentioned in Romans 11:7?
71
Whether Jew or Gentile, an elect (chosen) person is one whom God
foresaw would respond to His grace by accepting Jesus Christ as Saviour
and Lord. (See Rom. 8:29, 30.) Jacob was one of the elect because, before
he had done anything good or bad, God foresaw that he would respond to
His love by faith (Rom. 9:11). God does not arbitrarily decide that a par-
ticular few will be saved and the rest lost. His Spirit does the same convict-
ing work in the hearts of all humanity. (See John 1:7, 9, 12; 12:32.) Those
who respond by faith are the elect.
4.
How are the nonelect "blinded" (KJV), "hardened" (RSV)? Rom.
11:7-10.
"In the nontechnical language of the Bible, God is often said to do that
which He does not prevent. . . .
"It has thus been made clear that the believing Jews, like the believing
Gentiles, are saved only by grace (Rom. 11:6; cf. Eph. 2:8). As for the rest
of Israel, they have been hardened, not because God has cast them away,
for He has not (Rom. 11:1, 2), but because they have sought to establish
their own righteousness by their own works and have not submitted to the
righteousness of God (ch. 10:3)."—SDA
Bible Commentary,
vol. 6, p. 605.
What does maintaining a heart relationship with Christ have to do
with being one of the "elect"? (See Rom. 11:4, 5.)
H. THE GOSPEL FOR JEWS AND GENTILES (Rom. 11:11-16).
5.
In what sense did the trespass of the Jews result in salvation for
the Gentiles? Rom. 11:11, 12, 15, 16.
"Again I ask, Did they stumble so as to fall beyond recovery?" (Rom.
11:11, NIV).
Because the Jews throughout the Roman Empire tended to reject the
gospel of Jesus Christ, Christians became more earnest in winning Gentile
converts. It was not necessary for the Jews to stumble so that the Gentiles
could be blessed with the gospel. But because the Jews refused to listen,
the evangelistic efforts of the early Christians were more readily available
for Gentiles. (See Acts 8:4; 11:19-21; 13:45-49.)
Romans 11:16 means that, just as those who initially responded to
Christ's call were holy, so are those who respond later and join the faithful
remnant.
6.
How many of his fellow Jews did Paul expect to save? Rom. 11:13,
14.
There is no suggestion in this chapter or anywhere else in Scripture that
72
MON
all Israelites will be saved. Paul hoped that some would respond to the
gospel and be saved. He had no
-
hope .that all would respond. He said that
his ministry both to Jews and Gentiles was "that I might by all means save
some" (1 Cor. 9:22,
RSV).
How grateful are you that the saving grace of Christ is constantly
available to you? In what ways do you express your gratitude?
-
111111 III. GRAFTED BRANCHES (Rom. 11:17-24).
1---)
7. What did Paul mean by saying, "Thou bearest not the root, but
the root thee"? Rom. 11:17, 18.
Unbelieving Gentiles are likened to branches of a wild olive tree. The
faithful in Israel are represented by branches of a cultivated olive tree. This
imagery comes from the Old Testament. (See Jer. 11:16; Hosea 14:6.)
Gentile Christians are likened to branches from a wild tree that have been
grafted into the cultivated olive tree. The unbelieving Jews are likened to
branches that have been broken off the cultivated olive tree.
Paul would have the Gentile Christians maintain a humble, loving atti-
tude toward unbelieving Jews. Gentile Christians should always remember
that the cultivated tree, consisting of the oracles of God given to Israel
(Rom. 9:4), is the very basis of their spiritual life. The same everlasting
covenant promises given to Abraham and to the prophets are for all believ-
ers today. (See Heb. 8:8-12; compare Jer. 31:31-34.)
8.
Why were the original branches broken off the cultivated olive
tree? By what means will the grafted branches survive? Rom.
11:19, 20.
Once again Paul returns to the central message of the Epistle to the Ro-
mans. The natural branches of the cultivated olive tree were broken off be-
cause of unbelief. The Jews were rejected not because of predetermined
divine decrees by which God arbitrarily decided that they should be lost.
They were rejected because they refused to accept Jesus Christ as Saviour
and Lord.
The Gentiles are warned that only through faith will they be attached to
the cultivated olive tree. Here is a message for all Christians. To be a mem-
ber of the church is not adequate for salvation. Only as we have a faith-
grace relationship with Jesus Christ, constantly drawing spiritual nourish-
ment from the parent tree, can we enjoy the blessings of present salvation
and the hope of eternal life.
9.
What evidence does Paul give that the "elect" may ultimately be-
come nonelect? Rom. 11:21, 22.
73
What happened to the unbelieving Jews will happen to any professing
Christian who loses his union with Christ. In the same way that initial
justification involved receiving the Holy Spirit into our hearts (Titus 3:5-
7), so continuation of our justified relationship with Christ involves daily
renewal of that experience. To lose Christ is to lose present salvation. The
believing elect become the unbelieving nonelect when they turn away from
Jesus.
10.
What is the only circumstance under which Jews can be saved?
Rom. 11:23, 24.
The Bible does not teach that literal Israel will be restored to its former
chosen-nation status and that the prophecies of the Old Testament regard-
ing its national greatness and predominance will definitely and uncondi-
tionally be fulfilled. Some Bible interpreters have drawn this conclusion on
the basis of such conditional promises as the following: Isa. 14:1-3; 27:12,
13; 43:1-7; Jer. 16:14-16.
Such wonderful promises were forfeited when Israel as a nation rejected
Jesus Christ. These promises will now be fulfilled to spiritual Israel. At the
second coming of Jesus, God's faithful people around the world, whatever
their nationality, will be gathered and taken to the heavenly Jerusalem. At
the end of the 1,000 years this Holy City will descend to earth and the Old
Testament promises will ultimately be fulfilled for all those who have
believed. (See. Revelation 21, 22.)
How could you use Romans 11:17-24 to answer those who believe in
once-saved-always-saved?
IV. GOD'S GIFTS AND CALL IRREVOCABLE (Rom. 11:25-36).
11.
What does Paul mean by a "mystery"? What is signified by "the
fulness of the Gentiles"? In what sense will "all Israel" be
saved? Rom. 11:25-27.
The word
mystery
is often used in the New Testament to refer to
"something that God wills to make known to those who are willing to re-
ceive His revelation," rather than to something that He desires to keep
secret. Throughout Paul's writings the word carries the meaning of some-
thing that, though incapable of being fully understood by unassisted human
reason, has now been made known by divine revelation. (See Rom. 16:25,
26.) In Revelation 1:20; 17:5, 7,
mystery
has reference to a symbol that re-
quires interpretation for its understanding.
The mystery made known in Romans 11 is how God intends to save
"all Israel" (verses 25, 26).
"The fulness of the Gentiles . . . all Israel."
The New International
Version translates Romans 11:25: "I do not want you to be ignorant of this
74
mystery, brothers, so that you may not be conceited: Israel has experienced
a hardening in part until the full number of the Gentiles has come in." In
Romans 11:12 Paul speaks of the "fulness" of Israel: "How much more
will their full inclusion mean!" (RSV). Yet he knows that only a remnant
have responded to God's grace (Rom. 11:5); only some of them are likely
to respond and so be saved (verse 14); only those who choose to believe in
Christ will be grafted back into the parent stock (verse 23).
The full number of the Gentiles refers to all who will respond to the
preaching of the gospel before the second coming of Jesus. We know from
other passages of Scripture that this will be only a remnant. (See Rev.
12:17.) The remnant of Israel saved plus the remnant of the Gentiles saved
together comprise "all Israel." To the parent olive tree some of the dis-
carded-natural branches (Jews) will be grafted again, and some of the wild
branches (Gentiles) will also be grafted. Then spiritual Israel will be
complete, and Christ will come to translate His believing people to heaven.
12.
What does Paul mean by
election as
the word is used in Romans
11:28? What is meant by the statement that God's gifts and call
are "irrevocable"? Rom. 11:28-32, NIV.
The unbelieving Jews, like unbelieving Gentiles, are enemies of God
because they have rejected the gospel. However, the Lord made specific
promises to the Israelite forefathers. Israel as a nation was chosen to teach
the world God's will and way. They failed, but the Lord is still able to
keep His covenant promises with Abraham and with the Old Testament
prophets. Those Jews who accept Christ by faith (the elect) are part of spir-
itual Israel. Because spiritual Israel, all who believe in Christ, will be
saved, God's promises will be fulfilled. Thus "the gifts and the call of God
are irrevocable" (Rom. 11:29, RSV).
The disobedience of the Jews resulted in blessing to the Gentiles be-
cause the gospel was taken to the entire world. But the mercy shown to the
Gentiles arouses the Jews to a realization of their faulty relationship with
God. Many will come to Christ and obtain mercy (Rom. 11:31). God has
mercy upon all those who accept Christ as Saviour and Lord. (See Gal.
6:14-16; Heb. 4:16.)
13.
How does Paul describe the God of our salvation? Rom. 11:33-36.
WHAT IS OUR RESPONSIBILITY TO THE JEWS?
"When this
gospel shall be presented in its fullness to the Jews, many will accept
Christ as the Messiah. Among Christian ministers there are only a few who
feel called upon to labor for the Jewish people; but to those who have been
often passed by, as well as to all others, the message of mercy and hope in
Christ is to come.
"In the closing proclamation of the gospel, when special work is to be
done for classes of people hitherto neglected, God expects His messengers
to take particular interest in the Jewish people whom they find in all parts
75
LET'S JOIN HANDS
Who will help open
the unentered areas
of the Far East?
(Unreached People)
Be involved in
GLOBAL STRATEGY!
Give a double offering on 13th Sabbath
BANGLADESH - 107 million
of the earth. As the Old Testament Scriptures are blended with the New in
an explanation of Jehovah's eternal purpose, this will be to many of the
Jews as the dawn of a new creation, the resurrection of the soul. As they
see the Christ of the gospel dispensation portrayed in the pages of the Old
Testament Scriptures, and perceive how clearly the New Testament ex-
plains the Old, their slumbering faculties will be aroused, and they will
recognize Christ as the Saviour of the world. Many will by faith receive
Christ as their Redeemer. . . .
"Among the Jews are some who, like Saul of Tarsus, are mighty in the
Scriptures, and these will proclaim with wonderful power the immutability
of the law of God. The God of Israel will bring this to pass in our day. His
arm is not shortened that it cannot save. As His servants labor in faith for
those who have long been neglected and despised, His salvation will be re-
vealed."—The
Acts of the Apostles,
pp. 380, 381.
FURTHER STUDY AND MEDITATION:
Read
The Acts of the Apos-
tles,
"Salvation to the Jews," pp. 372-382.
SUMMARY: Although Israel's rejection of the Messiah resulted in the
loss of their status as a chosen nation before God, the Lord seeks to lead
the Jewish people to salvation through Jesus Christ. Those who believe are
united with believing Gentiles into one body as spiritual Israel.
76
Lesson 11
December 9-15
The Fruits of a New
liellationshfip
THIS WEEK'S STUDY: Romans 12; 13.
MEMORY TEXT: "I beseech you therefore, brethren, by the
mercies of God, that ye present your bodies a living sacrifice,
holy, acceptable unto God, which is your reasonable service. And
be not conformed to this world: but be ye transformed by the
renewing of your mind, that ye may prove what is that good, and
acceptable, and perfect, will of God" (Romans 12: 1, 2).
SAY
q
m
P
M
THE CHRISTIAN'S RELATIONSHIPS ARE MOTIVATED BY
LOVE.
To be a Christian calls for total surrender to God and His service.
The born-again, justified relationship with Christ results in willing, loving
service for God and humanity.
OUTLINE:
I.
Spiritual Worship (Rom. 12:1, 2).
II.
Proper Use of God's Gifts (Rom. 12:3-8).
DI. Guidelines for Personal Relationships (Rom. 12:9-21).
IV.
The Christian's Attitude to the State (Rom. 13:1-7).
V.
An Appeal to Love (Rom. 13:8-14).
A REASONABLE SACRIFICE.
Thus far the apostle has explained how
God saves us through the work of Jesus Christ. By His Spirit Jesus moves
us to turn from sin and to surrender our lives to Him in faith. His forgive-
ness of our sins (justification) includes transformation of our hearts by the
work of the Holy Spirit. We are declared righteous because by His coming
to dwell in our hearts we have the gift of righteousness.
Our new standing and state before God are to be maintained
by
continual surrender of our entire being to Jesus Christ. Under the Old
Covenant such a surrender involved presenting to God an animal sacrifice.
Under the new covenant we place ourselves on the altar of sacrifice for
Christ. Paul adds that our sacrifice is to be holy, acceptable, and perfect.
In this week's lesson we study the results of presenting our bodies as a
living sacrifice for Christ. Our acceptahce of Jesus and His gracious Lord-
ship results in new relationships. As Christians we are no longer shaped by
the lordship of sin. All that we do is governed by the Lordship of Jesus
Christ. Either Jesus is Lord of all, or He is not Lord at all in our lives.
Paul emphasizes the impact God's grace has on human relationships:
(1) in the Christian community; (2) in society in general; (3) in the state;
77
and (4) in one's personal associations with others.
I. SPIRITUAL WORSHIP (Rom. 12:1, 2).
1.
Why should we make a complete consecration of our entire being
to God? Rom. 12:1.
Because God is merciful, wise, and just, as the previous chapter has
stated (Rom. 11:33-36), and because He demonstrates such mercy to those
who respond to His grace, it is the most reasonable thing in the world to
make a total surrender to Him.
The Greek word translated
reasonable
(Rom. 12:1) also means "spir-
itual" (RSV, NIV). The spiritual person is the one whose life is given to
Christ. Such a person is "holy, acceptable unto God" (Rom. 12:1). (Com-
pare Rom. 6:17-19; 1 Peter 1:16; 3:11.)
2.
How are our minds transformed and renewed?
Rom.
12:2; 8:5-14
(compare 1 Cor. 2:12-16).
Paul relates transformation of mind to the work of the Holy Spirit.
When the Holy Spirit dwells in the life the righteous Christ is there. Evil in
its manifold forms is driven out, and holiness reigns in the life.
Renewal through the power of the Holy Spirit.
"Will men and
women consider how God regards the creatures He has made? He formed
man's mind. We do not think one noble thought that does not come from
Him. He knows all the mysterious workings of the human mind; for did He
not make it? God sees that sin has debased and degraded man, but He
looks upon him with pity and compassion; for He sees that Satan has him
in his power.
"All true reformation begins with soul-cleansing. It is by the washing
of regeneration [Titus 3:5-7] and the renewing of the mind through the
power of the Holy Spirit, that a change is wrought in the
life."—Sons and
Daughters of God,
p. 105.
3.
What results will be seen when the mind is renewed? Rom. 12:2.
The Greek word translated
prove
means also "put to the test, examine,
prove by testing." The latter part of Romans 12:2 may be translated: "So
that you can prove by testing what God's will is—his good, pleasing, and
perfect will."
Because the mind has been renewed by the Holy Spirit it is possible for
believers in Christ to demonstrate God's perfect will in their lives. The
power supplied makes possible thought and action that is good, pleasing to
God, and perfect in His sight. (See 2 Cor. 7:1; Phil. 2:15; 2 Cor. 10:4, 5.)
78
o
-
A work wrought by the Holy Spirit. "Man, fallen man, may be trans-
formed by the renewing of the mind, so that he can 'prove what is that
good, and acceptable, and perfect, will of God.' How does he prove this?
By the Holy Spirit taking possession of his mind, spirit, heart, and
character. Where does the proving come in? 'We are made a spectacle unto
the world, and to angels, and to men.' A real work is wrought by the Holy
Spirit upon the human character, and its fruits are seen.
"Just as a good tree will bear good fruit, so will the tree that is actually
planted in the Lord's garden produce good fruit unto eternal life. Besetting
sins are overcome; evil thoughts are not allowed in the mind; evil habits
are purged from the soul temple. The tendencies which have been biased
in a wrong direction are turned in a right direction. Wrong dispositions and
feelings are changed, new principles of action supplied, and there is a new
standard of character. Holy tempers and sanctified emotions are now the
fruit borne upon the Christian tree. An entire transformation has taken
place. This is the work to be wrought."—Ellen G. White Comments,
SDA
Bible Commentary,
vol. 6, p. 1080.
Even though you are aware of your human weakness and total de-
pendence upon Christ, are you also conscious that He is giving you the
kind of spiritual power described in the above quotation?
H. PROPER USE OF GOD'S GIFTS (ROM. 12:3-8).
4.
What relationships are to govern the self-image of the Christian?
Rom. 12:3-5.
Have an honest estimate of yourself. "I bid every one among you not
to think of himself more highly than he ought to think, but to think with
sober judgment" (RSV). "As your spiritual teacher I
I. . . give this advice
to each one of you. Don't cherish exaggerated ideas of yourself or your im-
portance, but try to have a sane estimate of your capabilities by the light of
the faith that God has given to you all" (Phillips).
The individual's measure of faith should determine his or her self-
concept. Believers should be constantly aware of their relationship to Christ
and to those who comprise His "body." Acceptance of the gospel results in
a new sense of self-worth. Yet it is to be governed by reason and reality, not
by some exaggerated concept of one's abilities. (Compare 1 Cor. 4:6.)
5.
Compare the list of spiritual gifts in Romans 12:6-8 with the list
in 1 Corinthians 12:27-31 and that in Ephesians 4:11-16. What is
the basic purpose of these gifts?
Each Christian receives some gift. Not all Christians receive the same
gift. Not every Christian will be able to preach or teach or to care for
church business. The important point is, every Christian has some gift or a
number of gifts, and his or her responsibility is to discover what they are.
79
Every gift is to be used for the glory of God and the edification of the body
of Christ.
How are you using your talents in God's service? Have you buried
some talents that could be a great blessing to your church?
III. GUIDELINES FOR PERSONAL RELATIONSHIPS (Rom. 12:9-
21).
6.
How do we "overcome evil with good"? Rom. 12:9, 21 (compare
1 John 5:4).
The life of faith is the victorious life.
In overcoming evil, human will
is involved in resisting Satan and submitting to Christ (James 4:7, 8; Heb.
12:4). However, it must always be recognized that apart from the power of
Christ there can be no victory (John 15:5). Only by faith in Him can we
conquer our tendency to evil (Phil. 4:13; Rom. 7:25).
7.
List the twelve positive commands given in Romans 12:9-13:
8.
What correspondence do you see between the guidelines for
human relationships given by Paul and those given by Jesus?
Compare:
Rom. 12:14 with Matt. 5:11
Rom. 12:15 with Matt. 5:4
Rom. 12:16 with Matt. 5:3
Rom. 12:17 with Matt. 5:7, 38-42
Rom. 12:20 with Matt. 5:43, 44
Paul has focused our attention on the most fundamental attribute of
Christian life—love. Believers are not only to maintain a close and cordial
relationship with fellow believers but also with those who oppose their
80
tutiED betalige:11311X2
Relationship
ecember
convictions. The Christian is admonished to live, as far as possible, in
peace with all classes of society. He is not to avenge himself but leave to
God both judgment and reward.
How can you apply Paul's counsel regarding personal relationships
in (a) your home; (b) your church; (c) your work situation?
IV. THE CHRISTIAN'S ATTITUDE TO THE STATE (Rom. 13:1-
7).
9.
How do you explain the origin of governing authorities in the
world? Why were they instituted? How does God expect us to re-
late to them? Rom. 13:1, 2 (compare. Dan. 2:21, 37).
10.
What is one of the important functions God intends secular
rulers to exercise? Rom. 13:3, 4.
11.
For what reasons should the Christian be loyal to secular
authorities? Rom. 13:5.
12.
What civic duty is expected of all Christians? Rom. 13:6, 7 (com-
pare Mark 12:17).
How is the Christian to relate to secular authorities?
How do we un-
derstand Paul's counsel? To what degree are Christians expected to sup-
port governing authorities when their policies are contrary to the principles
of the Word of God? What kind of allegiance did the Lord expect the early
Christians to give to Nero, the tyrannical Roman emperor? Does God ex-
pect Christians to obey government edicts that contradict the specific com-
mands given us in the Bible?
Some vital guidelines.
To guide us in our thinking we will do well to
take some additional points into consideration:
a.
The Bible upholds the rights of civil authority which God has al-
lowed to come to power for the purpose of ordering human affairs. God is
committed to order in society. He is opposed to chaos and disorder.
b.
No governing authority has the right to claim for itself total and ab-
solute devotion. This belongs exclusively to the Creator. (See Acts 4:18-
20; 5:28-32.)
c.
Civil authority or government that claims for itself divine preroga-
tives is not the kind of government Paul refers to in this passage. The
Christian reaction to such government is clearly reflected in Revelation
17:1-19:10.
81
d. Paul describes governments as agents of good. They are to promote
civic good and punish evil and disorder. But what happens when a govern-
ment reverses 'those roles and turns out to be tyrannical? Christians should
be loyal citizens, in every possible way supporting government authorities.
But when civil law contradicts the law of God and Christians are con-
fronted by a choice, the Lord requires us to obey His will.
See
The Acts of the Apostles,
pp. 68, 69.
El
V. AN APPEAL TO LOVE (Rom. 13:8-14).
13. What principle summarizes the Ten Commandments? Rom. 13:8-
10 (compare Matt. 22:37-39).
Paul does not teach that love replaces law for the Christian. In Scrip-
ture, love and law are not antagonistic to each another; they are com-
plementary. The law of God is a law of love (Rom. 13:9), and a "law of
liberty" (James 2:12). As we conform to the principles of the law by the
power of the Holy Spirit (Rom. 8:3, 4), we demonstrate our love to God
and to our fellow human beings.
14. Explain the statement, "For now is our salvation nearer than
when we believed." What is the "day" that is at hand? Rom.
13:11, 12.
There are three essential aspects to one's salvation:
past, present, and
future:
a.
The Christian can look to the past experience of regeneration and say:
"I
was
saved." (See Titus 3:5; 2 Tim. 1:9.)
b.
In view of his present experience of sanctification he can say, "I am.
being
saved." 1 Corinthians 1:18 translates literally: "But for those of us
who are being saved, it is the power of God."
c.
With a look to his future redemption or the culmination of salvation
at the time of Christ's return he can say, "I
shall be
saved." (See Rev.
21:24.) This is the sense in which we can understand Paul's statement.
Paul wrote Romans 13:11, 12 while expecting the second coming of
Christ. He knew that certain major world events would have to occur
before Jesus would come (2 Thessalonians 2). Nevertheless, he trusted
fully the promise of the Lord Himself (John 14:1-3).
God does not measure time as humans do. Yet we .have every reason to
heed the counsel that the end of all things is at hand and Jesus is about to
return. (See 2 Peter 3:8-13.) Let us watch and be ready!
15. In view of the soon approaching day of the Lord, what earnest
advice does Paul give? Rom. 13:13, 14 (compare Eph. 6:11-18).
82
Christian conduct in view of the soon return of the Lord.
"Sincere
Christians have no doubtful piety. They have put on the Lord Jesus Christ,
and have made no provision for the flesh, to fulfill the lusts thereof. They
are constantly looking to Jesus. for His orders, as a servant looks to his
master, or as a maid looks to her mistress. Wheresoever God's providence
may lead, they stand ready to go. They take no glory to themselves. They
do not call anything they have—learning, talents, property—their own, but
regard themselves as only stewards of the manifold grace of Christ, and
servants to the church for Christ's sake. These are messengers of the Lord,
alight amid the darkness. Their hearts throb in unison with the great heart
of Christ."—Ellen G. White Comments,
SDA Bible Commentary,
vol. 6,
p. 1081.
WHAT IS YOUR PERSONAL COMMITMENT?
In this week's lesson
Paul has focused attention on our physical bodies, our thought life, and the
world around us. Can you share with others the experience of victory God
has given you in these three areas of life? Complete the following sen-
tences:
•
The Lord has given me victory over physical appetites by
•
• I am now able to control my thoughts because
•
My relationships with those around me have grown because
{7
FURTHER STUDY AND MEDITATION:
Read the chapter entitled
"Consecration" in
Steps to Christ,
pp. 43-48.
SUMMARY:
In Romans 12 and 13 Paul outlines the basic principles of
everyday Christian conduct. He places special emphasis upon service to
the glory of God, as it relates to individuals, the church, and the state. Paul
is deeply concerned about love in Christian relationships especially in
view of the fast-approaching day of salvation.
83
Lessot! 112
December 16-22
Unfity o Weak and Stvong
THIS WEEK'S STUDY: Romans 14:1-15:13.
MEMORY TEXT: "Let us therefore follow after the things
which make for peace, and things wherewith one may edify
another" (Romans 14:19).
V
i
a
TOLERANCE IN UNIMPORTANT MATTERS.
On those issues in
which no divine law or principle is involved, love, understanding, and
tolerance should prevail in the Christian church.
OUTLINE:
I. Do Not Pass Judgment (Rom. 14:1-12).
H. Strengthen One Another (Rom. 14:13-18).
III.
Follow Peace (Rom. 14:19-23).
IV.
Christ's Example (Rom. 15:1-13).
WALK IN LOVE.
The message of Romans 14 has a striking resemblance
to the message of 1 Corinthians 13. A modern missionary's paraphrase of
1 Corinthians 13 reads like this:
"If I have the language perfectly and speak like a native, and have not
His love for them, I am nothing. If I have diplomas and degrees and know
all the up-to-date methods, and have not His touch of understanding love,
I am nothing. If I am able to argue successfully against the religions of the
people and make fools of them, and have not His wooing note, I am noth-
ing. If I have all faith and great ideals and magnificent plans, and not His
love that sweats and bleeds and weeps and prays and pleads, I am nothing.
If I give my clothes and money to them, and have not His love for them, I
am nothing.
"If I surrender all prospects, leave home and friends, make the sacri-
fices of a missionary career, and turn sour and selfish amid the daily an-
noyances and slights of a missionary life, and have not the love that yields
its rights, its leisures, its pet plans, I am nothing. Virtue has ceased to go
out of me. If I can heal all manner of sickness and disease, but wound
hearts and hurt feelings for want of His love that is kind, I am nothing. If I
can write articles or publish books that win applause, but fail to transcribe
the Word of the Cross into the language of His love, I am nothing."—
Encyclopedia of 7700 Illustrations,
pp. 758, 759.
Tolerance and love are the emphases of Romans 14 and 15. When
Christ reigns in our lives we respect and support our brethren and sisters
whether they are weak or strong in the faith.
84
SUN
I. DO NOT PASS JUDGMENT (Rom. 14:1-12).
1.
In the context of the book of Romans, who is the person described
as being "weak in the faith"? Rom. 14:1.
The consistent emphasis throughout the Epistle to the Romans is that
salvation is by faith, not by works. (See Rom. 3:20-24; 4:2-5; 9:30-33;
10:4.) The one who is weak in faith finds it difficult to cease depending
on personal works for justification. Such an individual is likely to cling to
certain religious attitudes and observances, not because they are required
by God, but because their performance seems essential to the gift of God's
righteousness.
While Paul does not in any sense condone works as a means of earning
salvation, he pleads for tolerance with the person who is having difficulty
giving up this attitude. Romans 14 does not discuss divine laws that are
fixed and unchangeable, those that are to be observed by faith in Christ. It
deals with matters that are not important to Christian life and salvation.
2.
What was the problem over food that arose in some early Chris-
tian churches? Rom. 14:2, 3 (compare 1 Corinthians 8).
The issue at stake
in Romans 14:2, 3 is not whether one should include
flesh in the diet or be a vegetarian. Nor are these verses suggesting that a
Christian can eat anything and everything.
"Paul is not speaking of foods hygienically harmful. He is not suggest-
ing that the Christian of strong faith may eat anything, regardless of its ef-
fect upon his physical well-being. He has already made plain, in ch. 12:1,
that the true believer will see to it that his body is preserved holy and ac-
ceptable to God as a living sacrifice. The man of strong faith will regard it
as an act of spiritual worship to maintain good health (Rom. 12:1; 1 Cor.
10:31)."—SDA
Bible Commentary,
vol. 6, p. 635.
Food offered to idols.
One of the problems current among Christians in
Paul's day was the eating of food offered to idols. Paul was writing from
Corinth, where this problem was being addressed. (See 1 Corinthians 8.)
Moreover, there were Christians in the Roman church of Paul's acquain-
tance who had migrated from Greece and Asia Minor. (See Romans 16.)
It is reasonable to conclude that the Romans 14 issue is the same one
spoken of in 1 Corinthians 8.
Some Christians could eat food that had been sacrificed to idols without
any thought of idol worship. Others had been idol worshipers before be-
coming Christians. For them eating food that had been offered to an idol
involved idol worship, even though the food was intrinsically good. They
could not separate eating such food from worship of idols. Paul counseled
that those who had no such scruples should not eat food offered to idols in
the presence of those brothers and sisters who had once been idol wor-
shipers. Tolerance suggested abstention under certain circumstances.
85
3.
Why should we not pass judgment upon others? Are there cir-
cumstances in which the church should judge the moral conduct of
its members? Rom. 14:3, 4, 10-12 (compare Matt. 7:1-5; 1 Cor.
5:1-5, 9-13).
Only God knows the heart.
"Jesus said, 'Judge not, that ye be not
judged.' That is, do not set yourself up as a standard. Do not make your
opinions, your views of duty, your interpretations of Scripture, a criterion
for others and in your heart condemn them if they do not come up to your
ideal. Do not criticize others, conjecturing as to their motives and passing
judgment upon them. . . .
"We cannot read the heart. Ourselves faulty, we are not qualified to sit
in judgment upon others. Finite men can judge only from outward appear-
ance. To Him alone who knows the secret springs of action, and who deals
tenderly and compassionately, is it given to decide the case of every
soul."—Thoughts From the Mount of Blessing,
p. 124.
Church discipline.
"Christ . . . gives no liberty for any man to pass
judgment upon others. In the sermon on the mount He forbade this. It is the
prerogative of God. But on the church in its organized capacity He places
a responsibility for the individual members. Toward those who fall into
sin, the church has a duty, to warn, to instruct, and if possible to restore.
`Reprove, rebuke, exhort,' the Lord says, 'with all long-suffering and doc-
trine.'. If they persist in sin, the judgment you have declared from God's
Word is pronounced upon them in
heaven."—Gospel Workers,
p. 502.
4.
What does Paul teach in regard to the observance of particular
days? Rom. 14:5, 6.
A number of major points help to explain this scripture:
a. Paul
is not suggesting that observance of the seventh-day Sabbath is
optional. Paul himself regularly observed the Sabbath (Acts 13:14, 44;
16:13; 17:1, 2; 18:4).
•
Paul upheld the Ten Commandments as the standard of righteousness
for justified Christians (Rom. 3:31; 7:7, 12, 14; 8:3, 4). He never suggested
that any of these commandments were temporary ceremonial observances,
or that any of them had been done away. In this he agreed with Jesus'
statement in Matthew 5:17-20.
b. The observance of the days referred to in Romans 14:5, 6 is optional
for Christians. They are not the weekly Sabbath days spoken of in the
fourth commandment (Ex. 20:8-11). Paul referred to the same problem in
Galatians 4:10, 11 and Colossians 2:16, 17. The days he wrote of were the
seven annual sabbaths that were part of the ceremonial law that God had
given Israel. (See Leviticus 23; compare Numbers 28, 29.) When Christ
died type met antitype. The annual feasts that pointed forward to His sacri-
fice and ministry no longer were to be observed. These feasts provided
shadows, or forecasts, of the Messiah's work.
86
c.
Some of the Roman Christians were exalting one ceremonial sabbath
above another, while others were regarding every ceremonial sabbath as of
equal importance. Paul was not speaking about those who did not observe
any of the ceremonial days.
d.
The Greek of Romans 14:5 translates literally: "One distinguishes a
day above a day, another distinguishes every day." The last phrase,
"every day," does not mean every day of the week. Paul is not saying that
some people regard every day of the week as of the same importance,
without any special regard for the seventh-day Sabbath. "Every day" does
not always mean every day of the week. For example, in Exodus 16:4
"every day" means five days of the week. Israelites were to gather twice
as much manna on the sixth day and none at all on Sabbath.
" 'Every day' meant every one of the days that were regarded as holy
under the
ceremonial
law, which is the law obviously under discussion
here. Why should Paul need to interject that he did not mean to include the
seventh day, when the seventh-day Sabbath was not part of the controversy
before him? Nowhere in all Paul's writings is the seventh-day Sabbath the
subject of controversy!"—Francis D. Nichol,
Answers to Objections
(Washington, D.C.: Review and Herald, 1952), p. 193.
Search your heart. Are you ever guilty of judging your brethren
and sisters in matters that are not required by God? What would you
suggest is the best solution to this judgmental attitude?
ri
II. STRENGTHEN ONE ANOTHER (Rom. 14:13-18).
5.
What does Paul mean by saying, "There is nothing unclean of
itself"? Rom. 14:14.
To conclude that Paul meant absolutely nothing is unclean would be to
arrive at an absurdity. Paul was a Jew who respected the Old Testament
laws regarding clean and unclean meats. (See Leviticus 11.) He knew that
God had completely ruled out some animals as food, including swine's
flesh and mice. (See Lev. 11:7; Isa. 65:4; 66:17.)
Paul meant that no good food, in and of itself, is unclean. Some Chris-
tians in his day regarded some food as unclean because it had been offered
to idols. But in fact, it was good food that could be eaten.
The same explanation can be given to Paul's statement to the Corin-
thians, "All things are lawful" (1 Cor. 10:23). Of course, he meant that all
good things are lawful. He knew that immorality and the breaking of any of
God's commandments were unlawful. (See 1 Thess. 4:3; Heb. 10:26-31.)
6.
If a strong brother discovers that his practices are causing his
weaker brother to stumble in his Christian life, what should he
do? Rom. 14:13, 15, 16.
The message in Romans 14, as that of 1 Corinthians 8, is that there are
87
some practices that are good in themselves which Christians in certain sit-
uations should avoid. If following these practices has a negative influence
on someone else's spiritual life, they should be dropped in the interests of
Christian charity. In other situations where these unimportant matters are
not a cause of stumbling to anyone, they may be practiced with no harm to
the person who does them.
7.
What important truth are both the weak and the strong Christian
to realize? What is the essential nature of the kingdom of God,
and what is it not? Rom. 14:17, 18.
Because belonging to God's kingdom involves receiving His "right-
eousness, and peace, and joy in the Holy Ghost," there is no reason why a
Christian of strong faith should refuse to give up an unimportant practice
that causes deep concern to a brother or sister in the faith. The blessings of
justification and sanctification far outweigh in importance any preference
of taste one may have for food and drink.
Can you think of other practices that are right in themselves but
which could be an offense to some people?
1E1
IIL FOLLOW PEACE (Rom. 14:19-23).
8.
What two important aspects of Christian growth does Paul men-
tion in Romans 14:19?
9.
Compare Paul's injunction of Romans 14:20, 21 with that of verse
15. What important lesson can we learn from it?
"Flesh. . . .
The word occurs only here and in 1 Cor. 8:13. In Rom.
14:15, 20 . . . the word for food in general, is used.
"Wine.
Flesh and wine were evidently the principal objects of the
weaker brother's religious scruples, probably because they were custo-
marily used by the pagans in sacrifice to their idols."—SDA
Bible Com-
mentary,
vol. 6, p. 641.
Paul was not discussing the rights and wrongs of drinking alcohol.
That is another question. The Bible does not condone partaking of alcohol.
(See Prov. 20:1.) Partaking of the
particular kind
of flesh and wine he dis-
cusses was not a matter of importance because they were not harmful in
themselves or forbidden by God as food. Such eating and drinking were
wrong to the one who had been an idol worshiper because the flesh and
wine had been offered to an idol.
10.
What counsel is Paul giving us in Romans 14:22, 23?
88
Respect the convictions of others.
Because "one man's faith allows
him to eat" food offered to idols (Rom. 14:2, NIV), he does not have the
right to parade his faith and Christian liberty before those who have
scruples that he feels are unreasonable.
The principle applies in other areas of life. Cultural differences between
Christians of different nations could involve conflicts within the world-
wide church unless those of stronger faith have gentle respect for the con-
victions of those who do not see things their way. The mature Christian
should not under ordinary circumstances participate in anything good in it-
self which the weak brother or sister interprets as sinful.
Act from settled conviction.
"Paul's meaning [in Rom. 14:23] is that
if a Christian does not act from strong personal conviction that what he
does is right, but, instead, complies wealdy with the judgment of others,
then his action is sinful. The Christian should never violate his conscience.
It may require educating. It may tell him that certain things are wrong that
in themselves may not be wrong. But until convinced by the Word and the
Spirit of God that a certain course is proper for him, he ought not to pursue
it. He must not make others the criterion for his conduct; he must go to the
Scriptures and learn for himself his duty in the matter."—SDA
Bible Corn-
mentary,
vol. 6, p. 641.
But he who has doubts (verse 23) or "debates within himself" may be
likened to the double-minded man. (See James 1:6-8.)
IV. CHRIST'S EXAMPLE (Rom. 15:1-13).
11.
Why should those strong in the faith have respect for the feelings
and convictions of their weaker brethren and sisters? Rom. 15:1-
3 (compare Phil. 2:5-8; 1 Peter 2:21).
"A great work of saving souls remains yet to be done. Every angel in
glory is engaged in this work, while every demon of darkness is opposing
it. Christ has demonstrated to us the great value of souls in that He came to
the world with the hoarded love of eternity in His heart, offering to make
man heir to all His wealth. He unveils before us the love of the Father for
the guilty race and presents Him as just and the justifier of him that
believeth.
" 'Christ pleased not Himself.' He did nothing for Himself; His work
was in behalf of fallen man. Selfishness stood abashed in His presence. He
assumed our nature that He might suffer in our stead. Selfishness, the sin
of the world, has become the prevailing sin of the church. In sacrificing
Himself for the good of men, Christ strikes at the root of all selfish-
ness."—Testimonies,
vol. 5, p. 204.
12.
What do the Old Testament Scriptures and the New Testament
gospel provide us? How does this affect Christian unity? Rom.
15:4-6.
89
13. How did Christ demonstrate His infinite love for both Jews and
Gentiles? Rom. 15:7-12.
The coming of Christ confirmed the truthfulness of God's promises to
the patriarchs. Through them all mankind is blessed. Christ's redemption
of both Jews and Gentiles is the greatest evidence of His universal love. He
asks all believers to demonstrate the same unprejudiced love for others.
The joy, peace, and power of the Holy Spirit are to reign in the heart of
every trusting follower of Jesus (Rom. 15:13). In the kingdoms of grace
and glory understanding and harmony will always prevail.
MY CONTRIBUTION TO UNITY.
What can I do to improve the spir-
itual unity of:
•
my home?
•
my church?
m
u
FURTHER STUDY AND MEDITATION:
Read
Testimonies,
vol. 5, pp.
Li
-
202-207.
SUMMARY:
Christians are admonished to accept one another in loving
fellowship despite differences of opinion and culture. In matters that are
unimportant to spiritual life there should be tolerance, understanding, and
respect for the convictions of others.
HEATHER GUTTSCHUS
THE MIRACLE OF
GOD'S POWER TODAY
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powerful stories as evidence.
He
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Lesson
13
December 23-29
'HC ©k
9
(Give
9
Prey
9
Believe
THIS WEEK'S STUDY:_Romans 15:14-16:27.
MEMORY TEXT: "And the God. of peace shall bruise Satan
under your feet shortly. The grace of our Lord Jesus Christ be
with you. Amen" (Romans 16:20).
WHY WORK, PRAY, GIVE, BELIEVE?
Because of our love for the
Lord Jesus Christ. Not only is our own eternal salvation at stake, but also
that of those to whom we witness, many of whom will respond to Christ's
loving appeal given through us.
OUTLINE:
I. Paul's Reasons for Writing (Rom. 15:14-21).
H. Paul's Plan to Visit Rome (Rom. 15:22-29).
111. Prayer Requests (Rom. 15:30-33).
IV.
Personal Greetings (Rom. 16:1-16).
V.
Glory to God (Rom. 16:17-27).
PAUL SHARES HIS PASTORAL CONCERN.
In this lesson we study
the final part of Paul's letter. He reminds the believers at Rome that he
craves their prayers and support in fulfilling his earnest desire to present.to
God a group of Gentile believers. He praises God for everything Christ has
wrought through his ministry for the Gentiles by the power of the Holy
Spirit.
Paul unfolds his future plans to travel to Jerusalem and Rome. He urges
his brothers and sisters in the Lord to pray that God will deliver him from
unbelievers in Judea when he arrives in Jerusalem. He wants his ministry
to the Jewish Christian church to be acceptable and hopes that his visit to
Rome will be a joyous one.
In chapter 16 Paul sends greetings to many of his former associates and
converts. These were people who had moved from the East to Rome and
who now were loyal members of the Roman Christian church. The epistle
concludes with some words of caution followed by one of the most moving
and eloquent benedictions in the writings of Paul.
I. PAUL'S REASONS FOR WRITING (Rom. 15:14-21).
1. Why was Paul able to commend his readers? What made them the
kind of people they were? Rom. 15:14.
91
WV)
The Roman Christians had responded to the message of the gospel.
They had received, and continued to receive, the gift of the righteousness
of Christ by the Holy Spirit (Rom. 8:9, 10). Thus they were justified
believers who were enjoying present salvation in Christ. "Full of good-
ness" (Rom. 15:14) means that they were willing slaves to righteousness
(Rom. 6:18, RSV). The blessings of sanctification were theirs, and they
were growing in grace as they relied daily on the holiness of Jesus.
The knowledge with which the Roman Christians were filled
was
not the objective kind of knowledge sought by scholars. (See 1 Cor. 8:1.)
Instead it was the experience of knowing God through Christ. It was the
knowledge imparted by the Holy Spirit, who takes up His abode in the
heart of the grateful believer. Paul spoke of this kind of knowledge in his
Epistle to the Corinthians (1 Cor. 2:8-16) and in his Epistle to the Ephe-
sians (Eph. 3:16-21).
En 2.
What was Paul's major reason for writing as he did? Rom. 15:15,
16.
On one occasion when Michelangelo began to carve a huge block of
marble, he declared that his specific aim was to release the angel who was
imprisoned in the stone.
Paul had that kind of vision. He could see a people in a multitude, a
church in a mob, a saint in a sinner. He addressed his fellow Christians
with loving honesty, though at times quite sternly. His deep concern and
commitment was to lead souls to Christ for forgiveness and healing.
Sanctified by the Holy Spirit.
The last phrase of Romans 15:16 trans-
lates literally: "Having been sanctified by the Holy Spirit." Paul desired
the Gentiles for whom he ministered to enjoy the blessings of sanctifica-
tion. In the New Testament the verb
to sanctify
often refers to an ex-
perience of holiness in Christ enjoyed by believers now. (See Acts 26:18;
1 Cor. 1:2; 6:11; Heb. 10:10.) The verb
to sanctify
also refers to growth in
holiness in Christ. (See 1 Thess. 3:12, 13; 4:1-3; compare 2 Cor. 3:18,
2 Peter 3:18.)
Oneness with God.
"No man receives holiness as a birthright, or as a
gift from any other human being. Holiness is the gift of God through
Christ. Those who receive the Saviour become sons of God. They are His
spiritual children, born again, renewed in righteousness and true holiness.
Their minds are changed. . . .
"Sanctification is a state of holiness, without and within, being holy
and without reserve the Lord's, not in form, but in truth. . . . There must be
a progressive work of triumph over evil, of sympathy with good, a reflec-
tion of the character of Jesus. We must walk in the light, which will in-
crease and grow brighter unto the perfect day. This is real, substantial
growth, which will finally attain to the full stature of men and women in
Jesus Christ. . . .
"Conformity to the likeness of Christ's character, overcoming all sin
92
MON
and temptation, walking in the fear of God, setting the Lord continually
before us, will bring peace and joy on earth, and ensure us pure happiness
in heaven."—Our
High Calling,
p. 214.
3.
In what did Paul glory? Rom. 15:17, 18 (compare 1 Cor. 1:31;
2 Cor. 10:17, 18).
Paul did not exalt himself. Constantly he reminded the readers of his
epistles that his glory and boasting was only in Christ, in what Christ had
done, and was doing for and through him.
4.
What kind of results did Paul wish to see for his labors? Rom.
15:18, 19.
Paul's concern was not merely for numbers of converts. He expected
Christ to change the characters of the people for whom he worked. His
concern was that the Gentiles might be "obedient, by word and deed"
(Rom. 15:18). Such obedience to the will of Christ is possible only "by the
power of the Spirit of God" (Rom. 15:19).
The gift of the Holy Spirit to believers is not for them to experience ec-
stasy, a flight of emotion. The Spirit sanctifies (2 Thess. 2:13; compare
1 Peter 1:1, 2). His power within the heart of the believer enables obe-
dience in word and deed.
Sanctification only through faith.
"The followers of Christ are to be-
come like Him—by the grace of God to form characters in harmony with
the principles of His holy law. This is Bible sanctification.
"This work can be accomplished only through faith in Christ, by the
power of the indwelling Spirit of God."—The
Great Controversy,
p. 469.
5.
What particular kind of ministry did Paul conduct? Rom. 15:19-
21.
Livingstone, the well known missionary to Africa, once volunteered as
a missionary with the London Missionary Society. When he was asked
where he would like to go, he said, "Anywhere, so long as it is forward."
Imitating the Master's example. "In
all their missionary endeavors,
Paul and Barnabas sought to follow Christ's example of willing sacrifice
and faithful, earnest labor for souls. Wide-awake, zealous, untiring, they
did not consult inclination or personal ease, but with prayerful anxiety and
unceasing activity they sowed the seed of truth. And with the sowing of the
seed, the apostles were careful to give to all who took their stand for the
gospel, practical instruction that was of untold value. This spirit of earnest-
93
ness and godly fear made upon the minds of the new disciples a lasting im-
pression regarding the importance of the gospel message."—The
Acts of
the Apostles,
p. 186.
How can a genuine burden for souls be gained?
IL PAUL'S PLAN TO VISIT ROME (Rom. 15:22-29).
6.
Why was Paul's plan to visit Rome delayed? Where did he plan to
evangelize after visiting Rome? Rom. 15:22-24 (compare verse 28).
Paul depended heavily on the hospitality of the believers for whom he
worked. It was customary for the churches of his day to provide food and
shelter for visiting evangelists and to take care of their traveling expenses.
7.
Why was it a duty and a privilege for the churches of Macedonia
and Greece to send financial relief to the believers in Palestine?
Rom. 15:25-27.
An exchange of gifts. Paul points out that "they were pleased to do it"
(Rom. 15:27, RSV). He added that it was an obligation, based on love.
This was an exchange of gifts. The Jewish Christians were willing and
happy to share their Messiah with their Gentile brethren and sisters. There-
fore, Paul reasoned, the Gentiles have an obligation and privilege of shar-
ing their material blessings with the needy Jewish Christians (Rom. 15:27).
Paul expected to come to Rome as soon as he had completed his minis-
try to his people (Rom. 15:28, 29).
Why does the Lord request each one of us to provide financial sup-
port for the proclamation of the gospel in the home country and in the
mission field?
III. PRAYER REQUESTS (Rom. 15:30-33).
Paul's experience at Jerusalem. "Little did Paul know at this point of
all the setbacks he would experience in Jerusalem: arrest, rescue by the
Roman soldiers, appearance before the Sanhedrin [Council or Parliament]
of the Jews, escape from a plot of over forty men to kill him, a military es-
cort to Caesarea, two years of prision there, and finally the famous ship-
wreck journey to Rome as a prisoner of the Romans. Nor does Acts reveal
anything of the years of Paul after AD 63. The only clues we have are in
the so-called pastoral epistles where Paul's circumstances and attitudes are
altogether different from those in his first imprisonment when he wrote
Colossians, Philemon, Ephesians and Philippians."—J. C. Wenger,
A Lay
Guide to Romans
(Scottdale, Penn.: Herald Press, 1983), pp. 135, 136.
8.
What was Paul's attitude to the effectiveness of corporate and
94
TUE
private prayer? Rom. 15:30 (compare Phil. 1:19; Col. 4:12).
God did not answer the specific requests, for which Paul asked the
Roman Christians to pray, in just the way he wished. (See Acts 21:27-35.)
Nevertheless their prayers were answered in a manner that the Lord
deemed best for Paul's ministry and their spiritual development.
The power of prayer.
"Through faith, every deficiency of character
may be supplied, every defilement cleansed, every fault corrected, every
excellence developed.
"Prayer is heaven's ordained means of success in the conflict with sin
and the development of Christian character. The divine influences that
come in answer to the prayer of faith will accomplish in the soul of the
suppliant all for which he pleads.
"For the pardon of sin, for the Holy Spirit, for a Christlike temper, for
wisdom and strength to do His work, for any gift He has promised, we may
ask; and the promise is, 'Ye shall receive.
—
"
—The Acts of the Apostles,
p.
564.
9. List Paul's four prayer requests outlined in Romans 15:31, 32.
a.
b.
c.
d.
In your work for others, what significant answers to prayer have
you had?
WED
IV. PERSONAL GREETINGS (Rom. 16:1-16).
10. In view of the many names mentioned in chapter 16 why do you
think Paul refers to Phoebe first? Was she a member of the
church at Rome? What credentials did she hold? Rom. 16:1, 2.
Phoebe was a "deaconess," a servant or minister in the Christian
church at Cenchrea, the eastern seaport of Corinth.
The Greek words used in Romans 16:2 suggest that she may have had
some legal business in Rome with which the Roman Christians could be of
some help. Because she had been such a blessing to others, Paul felt that,
in turn, her fellow Christians could be of service to her.
11. What special ties existed between Paul and Aquila and Priscilla?
Rom 16:3, 4 (compare Acts 18:1-3; 2 Tim. 4:19).
95
12.
How many of the people to whom Paul sent greetings were
women? Rom. 16:3, 6, 7, 12, 15.
The services of women were vital to the progress of the Christian
church from the beginning. Faithful women ministered to Jesus (Mark
15:40, 41). The good works of Dorcas will be an example to believers to
the end of time (Acts 9:36, 39). Paul referred to women who "labored side
by side with me in the gospel" (Phil. 4:3). Phoebe, the deaconess, had
been a great blessing to Paul and the church in Cenchrea (Rom. 16:1, 2).
The number of women in the church at Rome to whom Paul sent greetings
testifies to their importance as Christian workers.
In what ways are the services of women a special blessing to your
local church?
!MI
V. GLORY TO GOD (Rom. 16:17-27).
13.
What methods were used by the troublemakers in the Roman
church? How will God deal with the ultimate source of the
trouble? Rom. 16:17-20.
"A house divided against itself cannot stand. When Christians contend,
Satan comes in to take control. How often has he succeeded in destroying
the peace and harmony of churches. What fierce controversies, what bitter-
ness, what hatred, has a very little matter started! What hopes have been
blasted, how many families have been rent asunder by discord and conten-
tion!"—Testimonies, vol. 5, p. 244.
14.
What is the meaning of the following phrases:
a.
"who is able to strengthen you" (Rom. 16:25, RSV). Compare Phil.
4:13; Gal. 3:1-3.
b.
"according to the revelation of the mystery" (Rom. 16:25, RSV).
Compare 1 Cor. 2:6-10; Col. 1:26, 27.
c.
"according to the command of the eternal God" (Rom. 16:26, RSV).
Compare Titus 1:3.
"Paul's letter to the Romans ends with one of the great benedictions in
biblical literature (16:25-27). It is appropriate that the letter ends with such
96
a celebration of God's plan of salvation, announced by prophets, fulfilled
in Christ, and opened now to all nations, since that is also the way the let-
ter began (1:2-5). Thus framed, the whole of Paul's discussion can be seen
within the perspective of God's accomplishing in Christ what he had pur-
posed to do: exercise his redemptive lordship over his rebellious creation
and reconcile it unto himself.. .. A benediction to God's completion of his
grace-filled plan to heal the breach sin opened between himself and his
creatures is thus a most appropriate way to conclude the letter."—Paul J.
Achtemeier,
Romans: Interpretation
(Atlanta, Georgia: John Knox Press,
1985), pp. 237, 238.
THE RICHNESS OF PAUL'S SPIRITUAL LIFE. What spiritual
characteristics of the apostle Paul revealed in this week's lesson made him
so effective in his service for Christ? What is the state of your spiritual life
and service for Christ. What are the areas in which you still need to grow?
Why not ask the Lord now to give you continuous growth in grace?
FURTHER STUDY AND MEDITATION: Review the overall message
of the book of Romans. It will be helpful to write down the main emphasis
of each chapter. Be sure that you understand and experience the spiritual
healing of Jesus Christ who makes us right and keeps us right.
SUMMARY: Paul was a true apostle and shepherd of his flock. He cared
for the needy by calling for and taking an offering to Jerusalem from the
Christians of Greece and Macedonia. He planned to visit the believers at
Rome on his missionary journey from Jerusalem to Spain. He appealed to
the believers at Rome for special prayer on behalf of his ministry. He
-
greeted many other Christians who were worshiping together. As a con-
scientious pastor Paul was deeply concerned about those who were causing
divisions in the church. He ended his epistle with a grand doxology to
God, who is able to establish His people by the gospel of Jesus Christ.
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Lessons for First Quarter, 1991
Sabbath School members who have not received a copy of the Adult Lessons
for the first quarter of 1991 will be helped by the following outline in studying
the first two lessons. The title of 'the series is
Crisis, Change, and Challenge.
This quarter's lessons cover the books of 1 and 2 Samuel.
First Lesson: "God Hears the
Prayer of Faith"
THIS WEEK'S STUDY: 1 Samuel 1:1-3:21.
MEMORY TEXT: 1 Samuel 3:9
GOD CALLS PEOPLE
to follow His purposes and plans. Because they
respond in different ways to His plans for them, the outcome of their lives is dif-
ferent. God's way leads to His healing salvation; the way of the evil one leads to
destruction.
OUTLINE:
I.
A Mother's Faith (1 Sam. 1:1-2:10).
II.
A Father's Failure (1 Sam. 2:12-17, 22-26).
III.
Samuel's Call (1 Sam. 2:11, 18-20; 3:1-21).
Second Lesson: "Reverence for
the Holy"
THIS WEEK'S STUDY: 1 Samuel 4:1-7:14.
MEMORY TEXT: Exodus 29:45, 46.
RESPECT FOR GOD'S PRESENCE.
We are blessed as we show love and
reverence for God in our homes, our schools, our hospitals, and our churches. Is-
rael and her enemies perverted the use of the visible symbols of the divine
Presence and thereby lost the blessing.
OUTLINE:
I.
Israel's Error (1 Sam. 4:1-22).
II.
The Philistine's Offense (1 Sam. 5:1-6:21).
III.
From Defeat to Victory (1 Sam. 7:1-14).
Lessons in Braille
The regular Adult Sabbath School Lessons are available free each
month in Braille and 16 2/3 rpm records to blind and physically handi-
capped persons who cannot read normal ink print. This includes in-
dividuals who because of arthritis, multiple sclerosis, paralysis, accident,
old age, and so forth, cannot hold or focus on normal ink-print publica-
tions. Contact the Christian Record Braille Foundation, Box 6097, Lin-
coln, NE 68506.
98
Bicycles for
African pastors.
$ 150.00 each
Picture rolls and
health charts for
evangelistic work
in third world.
countries
$35.00 per set
Budgets for
pioneer workers
in Global Strategy.
$500.00 —
$1000.00 each
Medicines for
Mission hospitals.
$ 20.00 —$100.00
can save a life
Sabbath School
classrooms (lamb
shelters) for
children.
$2,500.00 each
Village churches
in third world
countries.
$5,000.00 each
Throwing
It Away?
... And call the General Conference Church Ministries Department
(301) 680-6192 for 100 other mission project ideas.
MAKE IT COUNT!
With
THE 1991 MISSION PRESIDENT'S WISH LIST
Year of Adventist World Mission
NORTH KOREA
Tokyo
JAPAN
P an
SOUTH KOREA
BANGLADESH
Dacca.
BURMA
Rangoon
Bay of Bengal
0
0
THAILAND
Penang
VIETNAM
43 %PHILIPPINES
Ho Chi Minh City
SABAH
frI
D
GUAMO
0
0 PALAU
MALAYSIA
CELEBES
MOLUCCA IS.
SA
Singapore
SRI ,SKA
Cole nbo
INDONESIA
Ban ung
JAVA
00/0 C:De
c
I
BALI
oh.
p
IMOR
SU
IRIAN JAYA
0
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PROJECTS
Bangladesh:
-
ag
-
ricultikal project
for unreached
IndOnesia:
new work task fOrce
English larigupge school
and medical school
global strategy projects
for unentered areas
FAR EASTERN